Summa Theologica Part I (Prima Pars) Part 168

_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 a.s.signing 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.

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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 n.o.bler 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 pa.s.sages 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, "eblouiss.e.m.e.nt"), 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 a.s.sumes 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 appet.i.tive 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.

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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, a.s.sist?

(4) From what orders they are sent.

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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 beat.i.tude consists in the contemplation of G.o.d. So if they were sent, their beat.i.tude 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 G.o.d. 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 a.s.sumed, where He was before by the presence of His G.o.dhead; for it belongs to G.o.d 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 G.o.d.

Yet the action performed by the angel who is sent, proceeds from G.o.d as from its first principle, at Whose nod and by Whose authority the angels work; and is reduced to G.o.d 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 G.o.d, and secondarily to us; not because we are superior to them, absolutely speaking, but because, since every man or angel by cleaving to G.o.d is made one spirit with G.o.d, he is thereby superior to every creature. Hence the Apostle says (Phil. 2:3): "Esteeming others better than themselves."

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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. x.x.xiv 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 G.o.d 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 G.o.d 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.