Part I (Prima Pars) Part 169 (1/2)

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.