Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Prima Pars·Q112. The mission of the angels
Source context
- Theme
- Angelic mission as providential mediation between divine hierarchy and individual human destiny
Steiner
- GA 172, 1916-11-26Steiner identifies the mission of angels as guidance of individual human beings through successive earthly incarnations.
- GA 105, 1908-08-06Steiner describes a guardian angel accompanying the innermost core of each human being across incarnations to ensure fulfilment of earthly mission.
- GA 110, 1909-04-18Steiner distinguishes the human mission on earth as categorically distinct from the missions of angels, archangels, and spirits of personality.
- GA 152, 1913-05-20Steiner notes that angel beings, upon completion of their mission, ascend into the rank of archangel beings, indicating a hierarchical progression of angelic service.
- GA 124, 1910-12-06Steiner describes how a messenger-angel announced the full ego-development of humanity, framing this as a culminating phase of prior angelic mission.
- GA 124, 1910-12-18Steiner states that the angel-nature must penetrate the astral body before the human ego can become active, and that humanity's earthly mission was prepared by its angelic forerunners.
- GA 121, 1910-06-07Steiner identifies angels as intermediary agents between the higher missions of folk-spirits and the human beings on earth who are to be inspired by them.
Cross-tradition
- Jewish angelology (Talmud and Midrash)Rabbinic tradition assigns each individual a personal guardian angel (mal'akh) and each nation an overseeing angel, a structural parallel to Aquinas's distinction between angels sent for personal custody and those acting in universal providential roles.
- Islamic angelology (Kalam and Quranic exegesis)Islamic theology posits kiraman katibin (noble recorders) and a hierarchy of angelic mediators between divine command and human action, presenting a cross-tradition congruence with Aquinas's account of mission as hierarchically delegated divine service.
- Pseudo-Dionysius, Celestial HierarchyPseudo-Dionysius structures angelic mission as a threefold hierarchical transmission of illumination, purification, and perfection downward toward humanity, a framework Aquinas directly appropriates in Q112's account of angelic sending.
Q112. The mission of the angels
Article 1
[I.q.112.a.1.arg.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.
[I.q.112.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod angeli in ministerium non mittantur. Omnis enim missio est ad aliquem determinatum locum. Sed actiones intellectuales non determinant locum, quia intellectus abstrahit ab hic et nunc. Cum igitur actiones angelicæ sint intellectuales, videtur quod angeli ad suas actiones agendas non mittantur.
[I.q.112.a.1.arg.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.
[I.q.112.a.1.arg.2] 2. Præterea, cælum empyreum est locus pertinens ad dignitatem angelorum. Si igitur ad nos mittantur in ministerium, videtur quod homo possit hominem disponit. 1 Ita cod. Alcan. : « acrisia; » edit. Rom. : « aurisia, » ἀνρασία, id est « avidentia, » ut Augustinus vertit q. xlii, in Gen., id est « non videntia. » Quando nempe aliqua non videntur, nec amittitur visus quoad omnia, sicut in vera cæci-tate. quod eorum dignitati aliquid depereat; quod est inconveniens.
[I.q.112.a.1.arg.3] Further, external occupation hinders the contemplation of wisdom; hence it is said: "He that is less in action, shall receive wisdom" (Sirach 38:25). So if some angels are sent on external ministrations, they would seemingly be hindered from contemplation. But the whole of their beatitude consists in the contemplation of God. So if they were sent, their beatitude would be lessened; which is unfitting.
[I.q.112.a.1.arg.3] 3. Præterea, exterior occupatio impedit sapientiæ contemplationem; unde dicitur Eccli., xxxviii, 25: Qui minoratur actu, percipiet sapientiam*. Si igitur angeli aliqui mittuntur ad exteriora ministeria, vide-tur quod retardentur a contemplatione. Sed tota eorum beatitudo in contemplatione Dei consistit. Si ergo mitterentur, eorum beatitudo minueretur, quod est inconveniens.
[I.q.112.a.1.arg.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.
[I.q.112.a.1.arg.4] 4. Præterea, ministrare est inferioris: unde dicitur Luc., xxii, 27: Quis major est, qui recumbit, an qui ministrat? nonne qui recumbit? Sed angeli sunt majores nobis ordine naturæ. Ergo non mittuntur in ministerium nostrum.
[I.q.112.a.1.sc] It is written (Exodus 23:20): "Behold I will send My angels who shall go before thee."
[I.q.112.a.1.sc] Sed contra est quod dicitur Exod., xxiii, 20: Ecce ego mittam angelum meum, qui præcedat te.
[I.q.112.a.1.co] From what has been said above (Question 108, Article 6), it may be shown that some angels are sent in ministry by God. For, as we have already stated (43, 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 assumed, where He was before by the presence of His Godhead; for it belongs to God to be present everywhere, because, since He is the universal agent, His power reaches to all being, and hence He exists in all things (8, 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 (110, 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 God.
Yet the action performed by the angel who is sent, proceeds from God as from its first principle, at Whose nod and by Whose authority the angels work; and is reduced to God 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.
[I.q.112.a.1.co] Respondeo dicendum, quod ex supra dic-tis, manifestum esse potest quod aliqui angeli in ministerium mittuntur a Deo. Ut enim supra dictum est, cum de missione divinarum personarum ageretur, ille mitti dicitur qui aliquo modo ab aliquo procedit, ut incipiat esse ubi prius non erat, vel ubi prius erat, per alium modum. Filius enim aut Spiritus sanctus mitti dicitur ut a Patre procedens per originem, et incipit esse novo modo, id est per gratiam vel naturam assumptam, ubi prius erat per deitatis præ-sentiam; Dei enim proprium est ubique esse; quia cum sit universale agens, ejus virtus attingit omnia entia, unde est in om-nibus rebus, ut supra dictum est. Virtus autem angeli, cum sit particulare agens, non attingit totum universum, sed sic attingit unum quod non attingit aliud; et ideo ita est hic quod non alibi. Manifestum est autem per supra dicta, quod creatura corporalis per angelos administratur. Cum igitur aliquid est fiendum per aliquem angelorum circa aliquam creaturam corpoream, de novo applicatur angelus illi corpori sua virtute, et sic angelus de novo incipit ibi esse. Et hoc totum procedit ex imperio divino. Unde sequitur, secundum præmissa, quod angelus a Deo mittatur. Sed actio quam angelus missus exercet, procedit a Deo, sicut a primo principio, cujus nutu et auctoritate angeli operantur, et in Deum reducitur sicut in ultimum finem. Et hoc facit ratione ministerii; nam minister est sicut instrumentum intelligens. Instrumentum autem ab alio movetur et ejus actio ad aliud ordinatur; unde actiones angelo-rum ministeria vocantur, et propter hoc dicuntur in ministerium mitti.
[I.q.112.a.1.ad.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.
[I.q.112.a.1.ad.1] Ad primum ergo dicendum, quod aliqua operatio dupliciter dicitur intellectualis. Uno modo quasi in ipso intellectu consistens, ut contemplatio, et talis operatio non determinat sibi locum; imo, ut Augustinus dicit, De Trinit., lib. IV, c. xx, col. 907, t. 8: « Etiam nos, secundum quod aliquid æternum mente sapimus, non in hoc mundo sumus. » Alio modo dicitur aliqua actio intellectualis, quia est ab aliquo intellectu regulata et imperata, et sic manifestum est quod operationes intellectuales interdum determinant sibi loca.
[I.q.112.a.1.ad.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.
[I.q.112.a.1.ad.2] Ad secundum dicendum, quod cælum empyreum pertinet ad dignitatem angeli secundum congruentiam quamdam; quia congruum est ut supremum corporum, naturæ quæ est supra omnia corpora, attribuatur. Non tamen angelus aliquid dignitatis accipit a cælo empyreo; et ideo quando actu non est in cælo empyreo, nihil ejus dignitati subtrahitur, sicut nec regi, quando non actu sedet in regali solio, quod congruit ejus dignitati.
[I.q.112.a.1.ad.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."
[I.q.112.a.1.ad.3] Ad tertium dicendum, quod in nobis exterior occupatio puritatem contemplationis impedit; quia actioni insistimus secundum sensitivas vires, quarum actiones, cum intenduntur, retardantur actiones intellectivæ virtutis. Sed angelus per solam intellectualem operationem regulat suas actiones exteriores. Unde actiones exteriores in nullo impediunt ejus contemplationem; quia duarum actionum, quarum una est regula et ratio alterius, una non impedit sed juvat aliam. Unde Gregorius dicit, II Mor., c. 11, § 3, col. 556, t. 4, quod « angeli non sic foras exeunt ut internæ contemplationis gaudiiis priventur. »
[I.q.112.a.1.ad.4] In their external actions the angels chiefly minister to God, and secondarily to us; not because we are superior to them, absolutely speaking, but because, since every man or angel by cleaving to God is made one spirit with God, he is thereby superior to every creature. Hence the Apostle says (Philippians 2:3): "Esteeming others better than themselves."
[I.q.112.a.1.ad.4] Ad quartum dicendum, quod angeli in suis actionibus exterioribus ministrant principaliter Deo, et secundario nobis; non quia nos sumus superiores eis, simpliciter lo-hoc mundo sumus. » « Neque enim sic a divina visione foras exeunt, ut internæ, » etc. quendo; sed quia quilibet homo vel angelus, inquantum adhærendo Deo fit unus spiritus cum Deo, est superior omni creatura. Unde Apostolus ad Philipp., ii, 3, dicit: Superiores sibi invicem arbitrantes.
Article 2
[I.q.112.a.2.arg.1] Objection 1. It would seem that all the angels are sent in ministry. For the Apostle says (Hebrews 1:14): "All are ministering spirits, sent to minister" [Vulg. 'Are they not all . . .?'].
[I.q.112.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod omnes angeli in ministerium mittantur. Dicit enim Apostolus ad Hebr., i, 14: Omnes sunt administratorii spiritus, in ministerium missi.
[I.q.112.a.2.arg.2] Objection 2. Further, among the orders, the highest is that of the Seraphim, as stated above (Question 108, Article 6). But a Seraph was sent to purify the lips of the prophet (Isaiah 6:6-7). Therefore much more are the inferior orders sent.
[I.q.112.a.2.arg.2] 2. Præterea, inter ordines supremus est ordo seraphim, ut ex supra dictis patet. Sed seraphim est missus ad purgandum labia prophetæ, ut habetur Isa., vi. Ergo multo magis inferiores angeli mittuntur.
[I.q.112.a.2.arg.3] Objection 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.
[I.q.112.a.2.arg.3] 3. Præterea, divinæ personæ in infinitum excedunt omnes ordines angelorum. Sed divinæ personæ mittuntur, ut supra dictum est. Ergo multo magis quicumque supremi angeli.
[I.q.112.a.2.arg.4] Objection 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 (Question 50, Article 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" (Daniel 7:10).
[I.q.112.a.2.arg.4] 4. Præterea, si superiores angeli non mittuntur ad exterius ministerium, hoc non est nisi quia superiores angeli exequuntur divina ministeria per inferiores. Sed cum omnes angeli sint inæquales, ut supra dictum est, quilibet angelus habet inferiorem angelum præter ultimum. Ergo solus ultimus angelus mitteretur in ministerium, quod est contra id quod dicitur Daniel., vii, 10: Millia millium ministrabant ei.
[I.q.112.a.2.sc] On the contrary, Gregory says (Hom. xxxiv in Evang.), quoting the statement of Dionysius (Coel. Hier. xiii), that "the higher ranks fulfil no exterior service."
[I.q.112.a.2.sc] Sed contra est quod Gregorius, Hom. xxxiv in Evang., § 12, col. 1254, t. 2, dicit, referens sententiam Dionysii: « Superiora agmina usum exterioris ministerii nequa-quam habent. »
[I.q.112.a.2.co] I answer that, As appears from what has been said above (106, 3; 110, 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 God 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 God 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.
[I.q.112.a.2.co] Respondeo dicendum, quod, sicut ex supra dictis patet, hoc habet ordo divinæ Providentiae non solum in angelis, sed etiam in toto universo, quod inferiora per superiora administrantur. Sed ab hoc ordine in rebus corporalibus aliquando ex divina dispensa-tione receditur, propter altiorem ordinem, secundum scilicet quod expedit ad gratiae manifestationem. Quod enim cæcus natus fuit illuminatus, quod Lazarus fuit suscitatus, immediate a Deo factum est, absque actione cælestium corporum. Sed et angeli boni et mali possunt aliquid in istis corporibus operari præter actionem cælestium corporum, condensando nubes in pluvias, et aliqua hujusmodi faciendo. Neque alicui debet esse dubium quin Deus immediate hominibus aliqua revelare possit non mediantibus angelis, et superiores angeli non mediantibus inferioribus. Et secundum hanc considerationem quidam dixerunt, quod secundum communem legem superiores non mittuntur, sed inferiores tantum; sed ex aliqua dispensatione divina interdum etiam superiores mittuntur. Sed hoc non videtur rationabile; quia ordo angelicus attenditur secundum dona gratiarum. Ordo autem gratiae non habet alium superiorem ordinem, propter quem prætermitti debat, sicut prætermittitur ordo naturæ propter ordinem gratiae. Considerandum est etiam, quod ordo naturæ in operatione miraculorum prætermittitur propter fidei confirmationem: ad quam nihil valeret, si prætermitteretur ordo angelicus, quia hoc a nobis percipi non posset. Nihil etiam est ita magnum in ministeriis divinis, quod per inferiores ordines exerceri non possit. Unde Gregorius dicit, Hom. xxxiv in Evang., § 8, col. 1250, t. 2, quod « qui summa annuntiant, archangeli vocantur. Hinc est quod ad virginem Mariam Gabriel archangelus mittitur, » quod tamen fuit summum inter omnia divina ministeria, ut ibidem subditur. Et ideo simpliciter dicendum est cum Dionysio, cap. xiii Cæl. hier., col. 299, t. 4, quod « superiores angeli nun-quam ad exterius ministerium mittuntur.»
[I.q.112.a.2.ad.2] Reply to Objection 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.
[I.q.112.a.2.ad.2] Ad secundum dicendum, secundum Dionysium, loc. sup. cit., quod ille angelus qui missus est ad purgandum labia prophetæ, fuit de inferioribus angelis; sed dictus est seraphim, id est « incendens, » aequivoce, propter hoc quod venerat ad incendendum labia prophetæ. Vel dicendum, quod superiores angeli communicant propria dona a quibus denominantur, mediantibus inferioribus angelis. Sic igitur unus seraphim dictus est purgasse incendio labia prophetæ, non quia hoc ipse immediate fecerit, sed quia inferior angelus virtute ejus hoc fecit; sicut papa dicitur absolvere aliquem, etiamsi per alium officium absolutionis impendat.
[I.q.112.a.2.ad.3] Reply to Objection 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 (43, 1).
[I.q.112.a.2.ad.3] Ad tertium dicendum, quod divinæ personæ non mittuntur in ministerium, sed aequivoce mitti dicuntur, ut ex prædictis patet.
[I.q.112.a.2.ad.4] Reply to Objection 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.
[I.q.112.a.2.ad.4] Ad quartum dicendum, quod in divinis ministeriis est multiplex gradus. Unde nihil prohibet etiam inæquales angelos immediate ad ministeria mitti, ita tamen quod superiores mittantur ad altiora ministeria, inferiores vero ad inferiora.
Article 3
[I.q.112.a.3.arg.1] Objection 1. It would seem that the angels who are sent also assist. For Gregory says (Hom. xxxiv in Evang.): "So the angels are sent, and assist; for, though the angelic spirit is limited, yet the supreme Spirit, God, is not limited."
[I.q.112.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod etiam angeli qui mittuntur assistant. Dicit enim Gregorius in Hom. xxxiv in Evang., § 13, col. 1255, t. 2: « Mittuntur igitur angeli, et assistunt; quia, etsi circumscriptus est angelicus spiritus, summus tamen spiritus, qui Deus est, circumscriptus non est. » 1 Hæc interrogative habentur in textu D. Gregorii, sed inferius quæstionem affirmative resolvit. Secundum Bernardum Gabriel erat de summo ordine; unde Scotus et Scotistæ admittunt quod ex speciali causa etiam summi ordinis angeli, summi cherubim et seraphim, in magnis casibus aliquando ad extra possunt mitti pro nobis. Quamvis S. Thomas dicat Gabrielem de ordine archan-
[I.q.112.a.3.arg.2] Objection 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" (Tobit 12:15). Therefore the angels who are sent, assist.
[I.q.112.a.3.arg.2] 2. Præterea, angelus Tobiæ in ministerium missus fuit. Sed tamen ipse dixit: Ego sum Raphael angelus, unus ex septem qui astamus ante Deum*, ut habetur Tobiæ, xii, 15. Ergo angeli qui mittuntur assistunt.
[I.q.112.a.3.arg.3] Objection 3. Further, every holy angel is nearer to God than Satan is. Yet Satan assisted God, according to Job 1:6: "When the sons of God came to stand before the Lord, Satan also was present among them." Therefore much more do the angels, who are sent to minister, assist.
[I.q.112.a.3.arg.3] 3. Præterea, quilibet angelus beatus propinquior est Deo quam Satan. Sed Satan assistit Deo, secundum quod dicitur Job, 1, 6: Cum assisterent filii Dei coram Domino, adfuit inter eos et Satan*. Ergo multo magis angeli qui mittuntur in ministerium, assistunt.
[I.q.112.a.3.arg.4] Objection 4. Further, if the inferior angels do not assist, 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 assist; which is contrary to the text of Daniel 7:10: "Ten thousand times a hundred thousand stood before Him." Therefore the angels who are sent also assist.
[I.q.112.a.3.arg.4] 4. Præterea, si inferiores angeli non assistunt, hoc non est nisi quia non immediate, sed per superiores angelos divinas illuminationes recipiunt. Sed quilibet angelus per superiorem divinas illuminationes suscipit, excepto eo qui est inter omnes supremus. Ergo solus supremus angelus assisteret, quod est contra illud quod habetur Dan., xvii, 10: Decies millies centena millia assistebant ei. Ergo etiam illi qui ministrant assistunt.
[I.q.112.a.3.sc] On the contrary, Gregory says, on Job 25:3: "Is there any numbering of His soldiers?" (Moral. xvii): "Those powers assist, who do not go forth as messengers to men." Therefore those who are sent in ministry do not assist.
[I.q.112.a.3.sc] Sed contra est quod Gregorius dicit, XVII Moral., cap. xiii, § 18, col. 20, t. 2, super illud Job, xxv: Numquid est numerus militum ejus? « Assistunt illæ potestates quæ ad quædam hominibus nuntianda non exeunt. » Ergo illi qui in ministerium mittuntur non assistunt.
[I.q.112.a.3.co] I answer that, The angels are spoken of as "assisting" 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 assist.
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 assist. Hence Gregory says (Moral. ii) that "those who are sent on the external ministry of our salvation can always assist 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 assist, whose special prerogative it is to be enlightened immediately by God.
From this may be deduced the reply to the first and second objections, which are based on the first mode of assisting.
[I.q.112.a.3.co] Respondeo dicendum, quod angeli introducuntur assistentes et administrantes, ad similitudinem eorum qui alicui regi famulantur; quorum aliqui semper ei assistunt et ejus præcepta immediate audiunt, alii vero sunt ad quos præcepta regalia per assistentes nuntiantur, sicut illi qui administrationi civitatum præficiuntur; et ei dicuntur ministrantes, sed non assistentes. Considerandum est ergo, quod omnes angeli divinam essentiam immediate vident, et quantum ad hoc omnes, etiam qui ministrant, assistere dicuntur. Unde Gregorius dicit in II Moral., cap. iii, col. 556, t. 1, quod « semper assistere aut videre faciem Patris possunt qui ad ministerium exterius mittuntur pro nostra salute. » Sed non gelorum fuisse, ut communiter in Ecclesia dicitur, hunc probabilius altioris vel seraphici ordinis fuisse Guillermus credit. Durandus cum Scoto, S. Bonaventura cum S. Thoma tenet; item cum S. Thoma Thomistæ communiter et plures extranei.
[I.q.112.a.3.ad.3] Reply to Objection 3. Satan is not described as having assisted, but as present among the assistants; for, as Gregory says (Moral. ii), "though he has lost beatitude, still he has retained a nature like to the angels."
[I.q.112.a.3.ad.3] Ad tertium dicendum, quod Satan non dicitur adstitisse, sed inter assistentes adfuisse describitur : quia, ut Gregorius dicit, Moral., lib. II, c. iv, col. 557, t. 4, « etsi beatitudinem perdidit, naturam tamen angelis similem non amisit. »
[I.q.112.a.3.ad.4] Reply to Objection 4. All the assistants 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 God; while the higher ones among them see more than is seen by the inferior; some of whom enlighten others: as also among those who assist the king, one knows more of the king's secrets than another.
[I.q.112.a.3.ad.4] Ad quartum dicendum, quod omnes assistentes aliqua immediate vident in claritate divinæ essentiae; et ideo totius primæ hierarchiæ proprium esse dicitur immediate illuminari a Deo; sed superiores eorum plura percipiunt quam inferiores, de quibus illuminant alios; sicut etiam inter eos qui assistunt regi plura scit de secretis regis unus quam alius.
Article 4
[I.q.112.a.4.arg.1] It would seem that all the angels of the second hierarchy are sent. For all the angels either assist, or minister, according to Daniel 7:10. But the angels of the second hierarchy do not assist; 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.
[I.q.112.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod angeli secundæ hierarchiæ omnes mittantur. Angeli enim omnes vel assistunt vel ministrant, secundum quod habetur Dan., vii. Sed angeli secundæ hierarchiæ non assistunt; illuminantur enim per angelos primæ hierarchiæ, sicut dicit Dionysius, viii cap. Cæl. hier., § 1, col. 239, t. 1. Omnes ergo angeli secundæ hierarchiæ in ministerium mittuntur.
[I.q.112.a.4.arg.2] Further, Gregory says (Moral. xvii) that "there are more who minister than who assist." 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.
[I.q.112.a.4.arg.2] 2. Præterea, Gregorius dicit, XVII Moral., cap. xiii, § 18, col. 20, t. 2, quod « plures sunt qui ministrant quam qui assistunt. » Sed hoc non esset, si angeli secundæ hierarchiæ in ministerium non mitterentur. Ergo omnes angeli secundæ hierarchiæ in ministerium mittuntur.
[I.q.112.a.4.sc] 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.q.112.a.4.sc] Sed contra est quod Dionysius dicit, c. viii Cæl. hier., § 1, col. 238, t. 4, quod « dominationes sunt majores omni subjectione. » Sed mitti in ministerium ad subjectionem pertinet. Ergo dominationes in ministerium non mittuntur.
[I.q.112.a.4.co] As above stated (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. xxxiv 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.
[I.q.112.a.4.co] Respondeo dicendum, quod, sicut supra dictum est, mitti ad exterius ministerium proprie convenit angelo, secundum quod ex divino imperio operatur circa aliquam creaturam corporalem; quod quidem pertinet ad executionem divini ministerii. Proprietates autem angelorum ex eorum nominibus manifestantur, ut Dionysius dicit, vii cap. Cæl. hierarch., § 1, col. 206, t. 4, et ideo angeli illorum ordinum ad exterius ministerium mittuntur, ex quorum nominibus aliqua executio datur intelligi. In nomine autem dominationum non importatur aliqua executio, sed sola dispositio et imperium de exequendis; sed in nominibus inferiorum ordinum intelligitur aliqua executio; nam angeli et archangeli denominantur a denuntiando, virtutes et potestates dicuntur per respectum ad aliquem actum; principis etiam est, ut Gregorius dicit, Hom. xxxiv in Evang., § 10, col. 1251, t. 2, « inter alias operantes priorem existere. » Unde ad hos quinque ordines pertinet in exterius ministerium mitti, non autem ad quatuor superiores.
[I.q.112.a.4.ad.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.
[I.q.112.a.4.ad.1] Ad primum ergo dicendum, quod dominationes computantur quidem inter angelos ministrantes, non sicut exequentes ministerium, sed sicut disponentes et mandantes quid per alias fieri debeat, sicut architectores in artificiiis nihil manu operantur, sed solum disponunt et praecipiunt quid alii debeant operari.
[I.q.112.a.4.ad.2] A twofold reason may be given in assigning the number of the assisting and ministering angels. For Gregory says that those who minister are more numerous than those who assist; because he takes the words (Daniel 7:10) "thousands of thousands ministered to Him," not in a multiple but in a partitive sense, to mean "thousands out of thousands"; thus the number of those who minister is indefinite, and signifies excess; while the number of assistants is finite as in the words added, "and ten thousand times a hundred thousand assisted Him." This explanation rests on the opinion of the Platonists, who said that the nearer things are to the one first principle, the smaller they are in number; as the nearer a number is to unity, the lesser it is than multitude. This opinion is verified as regards the number of orders, as six administer and three assist.
Dionysius, however, (Coel. Hier. xiv) declares that the multitude of angels surpasses all the multitude of material things; so that, as the superior bodies exceed the inferior in magnitude to an immeasurable degree, so the superior incorporeal natures surpass all corporeal natures in multitude; because whatever is better is more intended and more multiplied by God. Hence, as the assistants are superior to the ministers there will be more assistants than ministers. In this way, the words "thousands of thousands" are taken by way of multiplication, to signify "a thousand times a thousand." And because ten times a hundred is a thousand, if it were said "ten times a hundred thousand" it would mean that there are as many assistants as ministers: but since it is written "ten thousand times a hundred thousand," we are given to understand that the assistants are much more numerous than the ministers. Nor is this said to signify that this is the precise number of angels, but rather that it is much greater, in that it exceeds all material multitude. This is signified by the multiplication together of all the greatest numbers, namely ten, a hundred, and a thousand, as Dionysius remarks in the same passage.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[I.q.112.a.4.ad.2] Ad secundum dicendum, quod de numero assistentium et ministrantium duplex ratio haberi potest. Gregorius enim dicit plures esse ministrantes quam assistentes; intelligit enim quod dicitur : Millia millium ministrabant ei, non esse dictum multiplicative, sed partitive, ac si diceretur : Millia de numero millium; et sic ministrantium numerus ponitur indefinitus, ad significandum excessum; assistentium vero numerus finitus, cum subditur : Et decies millies centena millia assistebant ei. Et hoc procedit secundum rationem Platonicorum, qui dicebant, quod quanto aliqua sunt uni primo Corderius: « Quæ (dominatio) omni abjecta servitute celsior. » « Principari est inter reliquos priorem existere. » Al.: « quandoque. » principio propinquiora, tanto sunt minoris multitudinis, sicut quanto numerus est propinquior unitati, tanto est multitudine minor. Et hæc opinio salvatur quantum ad numerum ordinum, dum sex ministrant, et tres assistunt. Sed Dionysius ponit, Cæl. hier., c. xiv, col. 322, t. 1, quod multitudo angelorum transcendit omnem materialem multitudinem; ut scilicet sicut corpora superiora transcendunt corpora inferiora magnitudine quasi in immensum, ita superiores naturæ incorporeæ transcendant multitudine omnes naturas corporeas; quia quod est melius, est magis a Deo intentum et multiplicatum. Et secundum hoc, cum assistentes sint superiores ministrantibus, plures erunt assistentes quam ministrantes. Unde secundum hoc, millia millium legitur multiplicative, ac si diceretur: millies millia. Et quia decies centum sunt mille, si diceretur: Decies centena millia, daretur intelligi, quod tot essent assistentes quot ministrantes. Sed quia dicitur: Decies millies centena millia, multo plures dicuntur assistentes quam ministrantes. Nec tamen hoc pro tanto dicitur, quia tantus solum sit angelorum numerus, sed multo major, quia omnem materialem multitudinem excedit; quod significatur per multiplicationem maximorum numerorum supra seipsos, scilicet denarii, centenarii, millenarii, ut Dionysius ibidem dicit.
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