Part I (Prima Pars) Part 80 (2/2)
Obj. 4: Further, the more perfect a thing is in nature, the more ought it to be multiplied. But this would not be so if there were but one individual under one species. Therefore there are many angels of one species.
_On the contrary,_ In things of one species there is no such thing as ”first” and ”second” [prius et posterius], as the Philosopher says (Metaph. iii, text 2). But in the angels even of the one order there are first, middle, and last, as Dionysius says (Hier. Ang. x).
Therefore the angels are not of the same species.
_I answer that,_ Some have said that all spiritual substances, even souls, are of the one species. Others, again, that all the angels are of the one species, but not souls; while others allege that all the angels of one hierarchy, or even of one order, are of the one species.
But this is impossible. For such things as agree in species but differ in number, agree in form, but are distinguished materially. If, therefore, the angels be not composed of matter and form, as was said above (A. 2), it follows that it is impossible for two angels to be of one species; just as it would be impossible for there to be several whitenesses apart, or several humanities, since whitenesses are not several, except in so far as they are in several substances.
And if the angels had matter, not even then could there be several angels of one species. For it would be necessary for matter to be the principle of distinction of one from the other, not, indeed, according to the division of quant.i.ty, since they are incorporeal, but according to the diversity of their powers; and such diversity of matter causes diversity not merely of species, but of genus.
Reply Obj. 1: ”Difference” is n.o.bler than genus, as the determined is more n.o.ble than the undetermined, and the proper than the common, but not as one nature is n.o.bler than another; otherwise it would be necessary that all irrational animals be of the same species; or that there should be in them some form which is higher than the sensible soul. Therefore irrational animals differ in species according to the various determined degrees of sensitive nature; and in like manner all the angels differ in species according to the diverse degrees of intellectual nature.
Reply Obj. 2: More and less change the species, not according as they are caused by the intensity or remissness of one form, but according as they are caused by forms of diverse degrees; for instance, if we say that fire is more perfect than air: and in this way the angels are diversified according to more or less.
Reply Obj. 3: The good of the species preponderates over the good of the individual. Hence it is much better for the species to be multiplied in the angels than for individuals to be multiplied in the one species.
Reply Obj. 4: Numerical multiplication, since it can be drawn out infinitely, is not intended by the agent, but only specific multiplication, as was said above (Q. 47, A. 3). Hence the perfection of the angelic nature calls for the multiplying of species, but not for the multiplying of individuals in one species.
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FIFTH ARTICLE [I, Q. 50, Art. 5]
Whether the Angels Are Incorruptible?
Objection 1: It would seem that the angels are not incorruptible; for Damascene, speaking of the angel, says (De Fide Orth. ii, 3) that he is ”an intellectual substance, partaking of immortality by favor, and not by nature.”
Obj. 2: Further, Plato says in the Timaeus: ”O G.o.ds of G.o.ds, whose maker and father am I: You are indeed my works, dissoluble by nature, yet indissoluble because I so will it.” But G.o.ds such as these can only be understood to be the angels. Therefore the angels are corruptible by their nature
Obj. 3: Further, according to Gregory (Moral. xvi), ”all things would tend towards nothing, unless the hand of the Almighty preserved them.” But what can be brought to nothing is corruptible. Therefore, since the angels were made by G.o.d, it would appear that they are corruptible of their own nature.
_On the contrary,_ Dionysius says (Div. Nom. iv) that the intellectual substances ”have unfailing life, being free from all corruption, death, matter, and generation.”
_I answer that,_ It must necessarily be maintained that the angels are incorruptible of their own nature. The reason for this is, that nothing is corrupted except by its form being separated from the matter. Hence, since an angel is a subsisting form, as is clear from what was said above (A. 2), it is impossible for its substance to be corruptible. For what belongs to anything considered in itself can never be separated from it; but what belongs to a thing, considered in relation to something else, can be separated, when that something else is taken away, in view of which it belonged to it. Roundness can never be taken from the circle, because it belongs to it of itself; but a bronze circle can lose roundness, if the bronze be deprived of its circular shape. Now to be belongs to a form considered in itself; for everything is an actual being according to its form: whereas matter is an actual being by the form. Consequently a subject composed of matter and form ceases to be actually when the form is separated from the matter. But if the form subsists in its own being, as happens in the angels, as was said above (A. 2), it cannot lose its being.
Therefore, the angel's immateriality is the cause why it is incorruptible by its own nature.
A token of this incorruptibility can be gathered from its intellectual operation; for since everything acts according as it is actual, the operation of a thing indicates its mode of being. Now the species and nature of the operation is understood from the object. But an intelligible object, being above time, is everlasting. Hence every intellectual substance is incorruptible of its own nature.
Reply Obj. 1: Damascene is dealing with perfect immortality, which includes complete immutability; since ”every change is a kind of death,” as Augustine says (Contra Maxim. iii). The angels obtain perfect immutability only by favor, as will appear later (Q. 62).
Reply Obj. 2: By the expression 'G.o.ds' Plato understands the heavenly bodies, which he supposed to be made up of elements, and therefore dissoluble of their own nature; yet they are for ever preserved in existence by the Divine will.
Reply Obj. 3: As was observed above (Q. 44, A. 1) there is a kind of necessary thing which has a cause of its necessity. Hence it is not repugnant to a necessary or incorruptible being to depend for its existence on another as its cause. Therefore, when it is said that all things, even the angels, would lapse into nothing, unless preserved by G.o.d, it is not to be gathered therefrom that there is any principle of corruption in the angels; but that the nature of the angels is dependent upon G.o.d as its cause. For a thing is said to be corruptible not merely because G.o.d can reduce it to non-existence, by withdrawing His act of preservation; but also because it has some principle of corruption within itself, or some contrariety, or at least the potentiality of matter.
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QUESTION 51
OF THE ANGELS IN COMPARISON WITH BODIES (In Three Articles)
We next inquire about the angels in comparison with corporeal things; and in the first place about their comparison with bodies; secondly, of the angels in comparison with corporeal places; and, thirdly, of their comparison with local movement.
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