Summa Theologica Part I (Prima Pars) Part 171

Whether the Angel Guardian Ever Forsakes a Man?

Objection 1: It would seem that the angel guardian sometimes forsakes the man whom he is appointed to guard. For it is said (Jer. 51:9) in the person of the angels: "We would have cured Babylon, but she is not healed: let us forsake her." And (Isa. 5:5) it is written: "I will take away the hedge"--that is, "the guardians.h.i.+p of the angels"

[gloss]--"and it shall be wasted."

Obj. 2: Further, G.o.d's guardians.h.i.+p excels that of the angels. But G.o.d forsakes man at times, according to Ps. 21:2: "O G.o.d, my G.o.d, look upon me: why hast Thou forsaken me?" Much rather therefore does an angel guardian forsake man.

Obj. 3: Further, according to Damascene (De Fide Orth. ii, 3), "When the angels are here with us, they are not in heaven." But sometimes they are in heaven. Therefore sometimes they forsake us.

_On the contrary,_ The demons are ever a.s.sailing us, according to 1 Pet. 5:8: "Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour." Much more therefore do the good angels ever guard us.

_I answer that,_ As appears above (A. 2), the guardians.h.i.+p of the angels is an effect of Divine providence in regard to man. Now it is evident that neither man, nor anything at all, is entirely withdrawn from the providence of G.o.d: for in as far as a thing partic.i.p.ates being, so far is it subject to the providence that extends over all being. G.o.d indeed is said to forsake man, according to the ordering of His providence, but only in so far as He allows man to suffer some defect of punishment or of fault. In like manner it must be said that the angel guardian never forsakes a man entirely, but sometimes he leaves him in some particular, for instance by not preventing him from being subject to some trouble, or even from falling into sin, according to the ordering of Divine judgments. In this sense Babylon and the House of Israel are said to have been forsaken by the angels, because their angel guardians did not prevent them from being subject to tribulation.

From this the answers are clear to the first and second objections.

Reply Obj. 3: Although an angel may forsake a man sometimes locally, he does not for that reason forsake him as to the effect of his guardians.h.i.+p: for even when he is in heaven he knows what is happening to man; nor does he need time for his local motion, for he can be with man in an instant.

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SEVENTH ARTICLE [I, Q. 113, Art. 7]

Whether Angels Grieve for the Ills of Those Whom They Guard?

Objection 1: It would seem that angels grieve for the ills of those whom they guard. For it is written (Isa. 33:7): "The angels of peace shall weep bitterly." But weeping is a sign of grief and sorrow.

Therefore angels grieve for the ills of those whom they guard.

Obj. 2: Further, according to Augustine (De Civ. Dei xiv, 15), "sorrow is for those things that happen against our will." But the loss of the man whom he has guarded is against the guardian angel's will. Therefore angels grieve for the loss of men.

Obj. 3: Further, as sorrow is contrary to joy, so penance is contrary to sin. But angels rejoice about one sinner doing penance, as we are told, Luke 15:7. Therefore they grieve for the just man who falls into sin.

Obj. 4: Further, on Numbers 18:12: "Whatsoever first-fruits they offer," etc. the gloss of Origen says: "The angels are brought to judgment as to whether men have fallen through their negligence or through their own fault." But it is reasonable for anyone to grieve for the ills which have brought him to judgment. Therefore angels grieve for men's sins.

_On the contrary,_ Where there is grief and sorrow, there is not perfect happiness: wherefore it is written (Apoc. 21:4): "Death shall be no more, nor mourning, nor crying, nor sorrow." But the angels are perfectly happy. Therefore they have no cause for grief.

_I answer that,_ Angels do not grieve, either for sins or for the pains inflicted on men. For grief and sorrow, according to Augustine (De Civ. Dei xiv, 15) are for those things which occur against our will. But nothing happens in the world contrary to the will of the angels and the other blessed, because their will cleaves entirely to the ordering of Divine justice; while nothing happens in the world save what is effected or permitted by Divine justice. Therefore simply speaking, nothing occurs in the world against the will of the blessed. For as the Philosopher says (Ethic. iii, 1) that is called simply voluntary, which a man wills in a particular case, and at a particular time, having considered all the circ.u.mstances; although universally speaking, such a thing would not be voluntary: thus the sailor does not will the casting of his cargo into the sea, considered universally and absolutely, but on account of the threatened danger of his life, he wills it. Wherefore this is voluntary rather than involuntary, as stated in the same pa.s.sage.

Therefore universally and absolutely speaking the angels do not will sin and the pains inflicted on its account: but they do will the fulfilment of the ordering of Divine justice in this matter, in respect of which some are subjected to pains and are allowed to fall into sin.

Reply Obj. 1: These words of Isaias may be understood of the angels, i.e. the messengers, of Ezechias, who wept on account of the words of Rabsaces, as related Isa. 37:2 seqq.: this would be the literal sense. According to the allegorical sense the "angels of peace" are the apostles and preachers who weep for men's sins. If according to the anagogical sense this pa.s.sage be expounded of the blessed angels, then the expression is metaphorical, and signifies that universally speaking the angels will the salvation of mankind: for in this sense we attribute pa.s.sions to G.o.d and the angels.

The reply to the second objection appears from what has been said.

Reply Obj. 3: Both in man's repentance and in man's sin there is one reason for the angel's joy, namely the fulfilment of the ordering of the Divine Providence.

Reply Obj. 4: The angels are brought into judgment for the sins of men, not as guilty, but as witnesses to convict man of weakness.

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EIGHTH ARTICLE [I, Q. 113, Art. 8]

Whether There Can Be Strife or Discord Among the Angels?

Objection 1: It would seem that there can be [no] strife or discord among the angels. For it is written (Job 25:2): "Who maketh peace in His high places." But strife is opposed to peace. Therefore among the high angels there is no strife.

Obj. 2: Further, where there is perfect charity and just authority there can be no strife. But all this exists among the angels. Therefore there is no strife among the angels.

Obj. 3: Further, if we say that angels strive for those whom they guard, one angel must needs take one side, and another angel the opposite side. But if one side is in the right the other side is in the wrong. It will follow therefore, that a good angel is a compounder of wrong; which is unseemly. Therefore there is no strife among good angels.

_On the contrary,_ It is written (Dan. 10:13): "The prince of the kingdom of the Persians resisted me one and twenty days." But this prince of the Persians was the angel deputed to the guardians.h.i.+p of the kingdom of the Persians. Therefore one good angel resists the others; and thus there is strife among them.

_I answer that,_ The raising of this question is occasioned by this pa.s.sage of Daniel. Jerome explains it by saying that the prince of the kingdom of the Persians is the angel who opposed the setting free of the people of Israel, for whom Daniel was praying, his prayers being offered to G.o.d by Gabriel. And this resistance of his may have been caused by some prince of the demons having led the Jewish captives in Persia into sin; which sin was an impediment to the efficacy of the prayer which Daniel put up for that same people.

But according to Gregory (Moral. xvii), the prince of the kingdom of Persia was a good angel appointed to the guardians.h.i.+p of that kingdom.

To see therefore how one angel can be said to resist another, we must note that the Divine judgments in regard to various kingdoms and various men are executed by the angels. Now in their actions, the angels are ruled by the Divine decree. But it happens at times in various kingdoms or various men there are contrary merits or demerits, so that one of them is subject to or placed over another. As to what is the ordering of Divine wisdom on such matters, the angels cannot know it unless G.o.d reveal it to them: and so they need to consult Divine wisdom thereupon. Wherefore forasmuch as they consult the Divine will concerning various contrary and opposing merits, they are said to resist one another: not that their wills are in opposition, since they are all of one mind as to the fulfilment of the Divine decree; but that the things about which they seek knowledge are in opposition.

From this the answers to the objections are clear.

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QUESTION 114

OF THE a.s.sAULTS OF THE DEMONS (In Five Articles)

We now consider the a.s.saults of the demons. Under this head there are five points of inquiry:

(1) Whether men are a.s.sailed by the demons?

(2) Whether to tempt is proper to the devil?

(3) Whether all the sins of men are to be set down to the a.s.saults or temptations of the demons?

(4) Whether they can work real miracles for the purpose of leading men astray?

(5) Whether the demons who are overcome by men, are hindered from making further a.s.saults?

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FIRST ARTICLE [I, Q. 114, Art. 1]

Whether Men Are a.s.sailed by the Demons?

Objection 1: It would seem that men are not a.s.sailed by the demons.

For angels are sent by G.o.d to guard man. But demons are not sent by G.o.d: for the demons' intention is the loss of souls; whereas G.o.d's is the salvation of souls. Therefore demons are not deputed to a.s.sail man.

Obj. 2: Further, it is not a fair fight, for the weak to be set against the strong, and the ignorant against the astute. But men are weak and ignorant, whereas the demons are strong and astute. It is not therefore to be permitted by G.o.d, the author of all justice, that men should be a.s.sailed by demons.

Obj. 3: Further, the a.s.saults of the flesh and the world are enough for man's exercise. But G.o.d permits His elect to be a.s.sailed that they may be exercised. Therefore there is no need for them to be a.s.sailed by the demons.

_On the contrary,_ The Apostle says (Eph. 6:12): "Our wrestling is not against flesh and blood; but against Princ.i.p.alities and Powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places."

_I answer that,_ Two things may be considered in the a.s.sault of the demons--the a.s.sault itself, and the ordering thereof. The a.s.sault itself is due to the malice of the demons, who through envy endeavor to hinder man's progress; and through pride usurp a semblance of Divine power, by deputing certain ministers to a.s.sail man, as the angels of G.o.d in their various offices minister to man's salvation.

But the ordering of the a.s.sault is from G.o.d, Who knows how to make orderly use of evil by ordering it to good. On the other hand, in regard to the angels, both their guardians.h.i.+p and the ordering thereof are to be referred to G.o.d as their first author.

Reply Obj. 1: The wicked angels a.s.sail men in two ways. Firstly by instigating them to sin; and thus they are not sent by G.o.d to a.s.sail us, but are sometimes permitted to do so according to G.o.d's just judgments. But sometimes their a.s.sault is a punishment to man: and thus they are sent by G.o.d; as the lying spirit was sent to punish Achab, King of Israel, as is related in 3 Kings 22:20. For punishment is referred to G.o.d as its first author. Nevertheless the demons who are sent to punish, do so with an intention other than that for which they are sent; for they punish from hatred or envy; whereas they are sent by G.o.d on account of His justice.