Part I (Prima Pars) Part 170 (1/2)

111, A. 1).

Reply Obj. 3: As men depart from the natural instinct of good by reason of a sinful pa.s.sion, so also do they depart from the instigation of the good angels, which takes place invisibly when they enlighten man that he may do what is right. Hence that men perish is not to be imputed to the negligence of the angels but to the malice of men. That they sometimes appear to men visibly outside the ordinary course of nature comes from a special grace of G.o.d, as likewise that miracles occur outside the order of nature.

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SECOND ARTICLE [I, Q. 113, Art. 2]

Whether Each Man Is Guarded by an Angel?

Objection 1: It would seem that each man is not guarded by an angel.

For an angel is stronger than a man. But one man suffices to guard many men. Therefore much more can one angel guard many men.

Obj. 2: Further, the lower things are brought to G.o.d through the medium of the higher, as Dionysius says (Coel. Hier. iv, xiii). But as all the angels are unequal (Q. 50, A. 4), there is only one angel between whom and men there is no medium. Therefore there is only one angel who immediately keeps men.

Obj. 3: Further, the greater angels are deputed to the greater offices. But it is not a greater office to keep one man more than another; since all men are naturally equal. Since therefore of all the angels one is greater than another, as Dionysius says (Coel.

Hier. x), it seems that different men are not guarded by different angels.

_On the contrary,_ On the text, ”Their angels in heaven,” etc. (Matt.

8:10), Jerome says: ”Great is the dignity of souls, for each one to have an angel deputed to guard it from its birth.”

_I answer that,_ Each man has an angel guardian appointed to him.

This rests upon the fact that the guardians.h.i.+p of angels belongs to the execution of Divine providence concerning men. But G.o.d's providence acts differently as regards men and as regards other corruptible creatures, for they are related differently to incorruptibility. For men are not only incorruptible in the common species, but also in the proper forms of each individual, which are the rational souls, which cannot be said of other incorruptible things. Now it is manifest that the providence of G.o.d is chiefly exercised towards what remains for ever; whereas as regards things which pa.s.s away, the providence of G.o.d acts so as to order their existence to the things which are perpetual. Thus the providence of G.o.d is related to each man as it is to every genus or species of things corruptible. But, according to Gregory (Hom. x.x.xiv in Evang.), the different orders are deputed to the different genera of things, for instance, the ”Powers” to coerce the demons, the ”Virtues” to work miracles in things corporeal; while it is probable that the different species are presided over by different angels of the same order. Hence it is also reasonable to suppose that different angels are appointed to the guardians.h.i.+p of different men.

Reply Obj. 1: A guardian may be a.s.signed to a man for two reasons: first, inasmuch as a man is an individual, and thus to one man one guardian is due; and sometimes several are appointed to guard one.

Secondly, inasmuch as a man is part of a community, and thus one man is appointed as guardian of a whole community; to whom it belongs to provide what concerns one man in his relation to the whole community, such as external works, which are sources of strength or weakness to others. But angel guardians are given to men also as regards invisible and occult things, concerning the salvation of each one in his own regard. Hence individual angels are appointed to guard individual men.

Reply Obj. 2: As above stated (Q. 112, A. 3, ad 4), all the angels of the first hierarchy are, as to some things, enlightened by G.o.d directly; but as to other things, only the superior are directly enlightened by G.o.d, and these reveal them to the inferior. And the same also applies to the inferior orders: for a lower angel is enlightened in some respects by one of the highest, and in other respects by the one immediately above him. Thus it is possible that some one angel enlightens a man immediately, and yet has other angels beneath him whom he enlightens.

Reply Obj. 3: Although men are equal in nature, still inequality exists among them, according as Divine Providence orders some to the greater, and others to the lesser things, according to Ecclus. 33:11, 12: ”With much knowledge the Lord hath divided them, and diversified their ways: some of them hath He blessed and exalted, and some of them hath He cursed and brought low.” Thus it is a greater office to guard one man than another.

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THIRD ARTICLE [I, Q. 113, Art. 3]

Whether to Guard Men Belongs Only to the Lowest Order of Angels?

Objection 1: It would seem that the guardians.h.i.+p of men does not belong only to the lowest order of the angels. For Chrysostom says that the text (Matt. 18:10), ”Their angels in heaven,” etc. is to be understood not of any angels but of the highest. Therefore the superior angels guard men.

Obj. 2: Further, the Apostle says that angels ”are sent to minister for them who shall receive the inheritance of salvation”

(Heb. 1:14); and thus it seems that the mission of the angels is directed to the guardians.h.i.+p of men. But five orders are sent in external ministry (Q. 112, A. 4). Therefore all the angels of the five orders are deputed to the guardians.h.i.+p of men.

Obj. 3: Further, for the guardians.h.i.+p of men it seems especially necessary to coerce the demons, which belongs most of all to the Powers, according to Gregory (Hom. x.x.xiv in Evang.); and to work miracles, which belongs to the Virtues. Therefore these orders are also deputed to the work of guardians.h.i.+p, and not only the lowest order.

_On the contrary,_ In the Psalm (90) the guardians.h.i.+p of men is attributed to the angels; who belong to the lowest order, according to Dionysius (Coel. Hier. v, ix).

_I answer that,_ As above stated (A. 2), man is guarded in two ways; in one way by particular guardians.h.i.+p, according as to each man an angel is appointed to guard him; and such guardians.h.i.+p belongs to the lowest order of the angels, whose place it is, according to Gregory, to announce the ”lesser things”; for it seems to be the least of the angelic offices to procure what concerns the salvation of only one man. The other kind of guardians.h.i.+p is universal, multiplied according to the different orders. For the more universal an agent is, the higher it is. Thus the guardians.h.i.+p of the human race belongs to the order of ”Princ.i.p.alities,” or perhaps to the ”Archangels,”

whom we call the angel princes. Hence, Michael, whom we call an archangel, is also styled ”one of the princes” (Dan. 10:13). Moreover all corporeal creatures are guarded by the ”Virtues”; and likewise the demons by the ”Powers,” and the good spirits by the ”Princ.i.p.alities,” according to Gregory's opinion (Hom. x.x.xiv in Ev.).

Reply Obj. 1: Chrysostom can be taken to mean the highest in the lowest order of angels; for, as Dionysius says (Coel. Hier. x) in each order there are first, middle, and last. It is, however, probable that the greater angels are deputed to keep those chosen by G.o.d for the higher degree of glory.