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 guardianship 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 guardianship 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 guardianship 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 guardianship 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 guardianship of men.
Obj. 3: Further, for the guardianship 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 guardianship, and not only the lowest order.
_On the contrary,_ In the Psalm (90) the guardianship 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 guardianship, according as to each man an angel is appointed to guard him; and such guardianship 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 guardianship is universal, multiplied according to the different orders. For the more universal an agent is, the higher it is. Thus the guardianship 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.
Reply Obj. 2: Not all the angels who are sent have guardianship of individual men; but some orders have a universal guardianship, greater or less, as above explained.
Reply Obj. 3: Even inferior angels exercise the office of the superior, as they share in their gifts, and they are executors of the superiors" power; and in this way all the angels of the lowest order can coerce the demons, and work miracles.
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FOURTH ARTICLE [I, Q. 113, Art. 4]
Whether Angels Are Appointed to the Guardianship of All Men?
Objection 1: It would seem that angels are not appointed to the guardianship of all men. For it is written of Christ (Phil. 2:7) that "He was made in the likeness of men, and in habit found as a man." If therefore angels are appointed to the guardianship of all men, Christ also would have had an angel guardian. But this is unseemly, for Christ is greater than all the angels. Therefore angels are not appointed to the guardianship of all men.
Obj. 2: Further, Adam was the first of all men. But it was not fitting that he should have an angel guardian, at least in the state of innocence: for then he was not beset by any dangers. Therefore angels are not appointed to the guardianship of all men.
Obj. 3: Further, angels are appointed to the guardianship of men, that they may take them by the hand and guide them to eternal life, encourage them to good works, and protect them against the a.s.saults of the demons. But men who are foreknown to d.a.m.nation, never attain to eternal life. Infidels, also, though at times they perform good works, do not perform them well, for they have not a right intention: for "faith directs the intention" as Augustine says (Enarr. ii in Ps.
31). Moreover, the coming of Antichrist will be "according to the working of Satan," as it is written (2 Thess. 2:9). Therefore angels are not deputed to the guardianship of all men.
_On the contrary,_ is the authority of Jerome quoted above (A. 2), for he says that "each soul has an angel appointed to guard it."
_I answer that,_ Man while in this state of life, is, as it were, on a road by which he should journey towards heaven. On this road man is threatened by many dangers both from within and from without, according to Ps. 159:4: "In this way wherein I walked, they have hidden a snare for me." And therefore as guardians are appointed for men who have to pa.s.s by an unsafe road, so an angel guardian is a.s.signed to each man as long as he is a wayfarer. When, however, he arrives at the end of life he no longer has a guardian angel; but in the kingdom he will have an angel to reign with him, in h.e.l.l a demon to punish him.
Reply Obj. 1: Christ as man was guided immediately by the Word of G.o.d: wherefore He needed not be guarded by an angel. Again as regards His soul, He was a comprehensor, although in regard to His pa.s.sible body, He was a wayfarer. In this latter respect it was right that He should have not a guardian angel as superior to Him, but a ministering angel as inferior to Him. Whence it is written (Matt.
4:11) that "angels came and ministered to Him."
Reply Obj. 2: In the state of innocence man was not threatened by any peril from within: because within him all was well ordered, as we have said above (Q. 95, AA. 1, 3). But peril threatened from without on account of the snares of the demons; as was proved by the event. For this reason he needed a guardian angel.
Reply Obj. 3: Just as the foreknown, the infidels, and even Antichrist, are not deprived of the interior help of natural reason; so neither are they deprived of that exterior help granted by G.o.d to the whole human race--namely the guardianship of the angels. And although the help which they receive therefrom does not result in their deserving eternal life by good works, it does nevertheless conduce to their being protected from certain evils which would hurt both themselves and others. For even the demons are held off by the good angels, lest they hurt as much as they would. In like manner Antichrist will not do as much harm as he would wish.
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FIFTH ARTICLE [I, Q. 113, Art. 5]
Whether an Angel Is Appointed to Guard a Man from His Birth?
Objection 1: It would seem that an angel is not appointed to guard a man from his birth. For angels are "sent to minister for them who shall receive the inheritance of salvation," as the Apostle says (Heb. 1:14). But men begin to receive the inheritance of salvation, when they are baptized. Therefore an angel is appointed to guard a man from the time of his baptism, not of his birth.
Obj. 2: Further, men are guarded by angels in as far as angels enlighten and instruct them. But children are not capable of instruction as soon as they are born, for they have not the use of reason. Therefore angels are not appointed to guard children as soon as they are born.
Obj. 3: Further, a child has a rational soul for some time before birth, just as well as after. But it does not appear that an angel is appointed to guard a child before its birth, for they are not then admitted to the sacraments of the Church. Therefore angels are not appointed to guard men from the moment of their birth.
_On the contrary,_ Jerome says (_vide_ A. 4) that "each soul has an angel appointed to guard it from its birth."
_I answer that,_ as Origen observes (Tract. v, super Matt.) there are two opinions on this matter. For some have held that the angel guardian is appointed at the time of baptism, others, that he is appointed at the time of birth. The latter opinion Jerome approves (loc. cit.), and with reason. For those benefits which are conferred by G.o.d on man as a Christian, begin with his baptism; such as receiving the Eucharist, and the like. But those which are conferred by G.o.d on man as a rational being, are bestowed on him at his birth, for then it is that he receives that nature. Among the latter benefits we must count the guardianship of angels, as we have said above (AA. 1, 4). Wherefore from the very moment of his birth man has an angel guardian appointed to him.
Reply Obj. 1: Angels are sent to minister, and that efficaciously indeed, for those who shall receive the inheritance of salvation, if we consider the ultimate effect of their guardianship, which is the realizing of that inheritance. But for all that, the angelic ministrations are not withdrawn for others although they are not so efficacious as to bring them to salvation: efficacious, nevertheless, they are, inasmuch as they ward off many evils.
Reply Obj. 2: Guardianship is ordained to enlightenment by instruction, as to its ultimate and princ.i.p.al effect. Nevertheless it has many other effects consistent with childhood; for instance to ward off the demons, and to prevent both bodily and spiritual harm.
Reply Obj. 3: As long as the child is in the mother"s womb it is not entirely separate, but by reason of a certain intimate tie, is still part of her: just as the fruit while hanging on the tree is part of the tree. And therefore it can be said with some degree of probability, that the angel who guards the mother guards the child while in the womb. But at its birth, when it becomes separate from the mother, an angel guardian is appointed to it; as Jerome, above quoted, says.
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SIXTH ARTICLE [I, Q. 113, Art. 6]