Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Prima Pars·Q113. The guardianship of the good angels
Source context
- Theme
- angelic guardianship of individual human souls by good angels
Steiner
not engaged in the GA corpus
Cross-tradition
- Anthroposophy — Angel hierarchy (GA 102, GA 107, GA 136)Steiner identifies the beings Aquinas calls guardian angels as the lowest rank of the Third Hierarchy (Angeloi), whose specific function is to mediate between the individual human soul and higher spiritual orders — a structural parallel to Aquinas's doctrine that each human person is assigned a distinct angel from that lowest hierarchical rank.
- Jewish tradition — Malakhim and personal guardian (Talmud, Hagigah 16a)Rabbinic teaching assigns each person a protective angelic companion; this cross-tradition congruence with Aquinas's guardian-angel doctrine reflects a shared Semitic angelological inheritance entering Latin scholasticism via the Dionysian corpus.
- Neoplatonism — daimonic intermediaries (Iamblichus, De Mysteriis)Iamblichus describes personal daimones as spiritual intermediaries linking the individual soul to divine orders, a structural parallel to Aquinas's account of the guardian angel as the soul's assigned spiritual companion and guide.
Q113. The guardianship of the good angels
Article 1
[I.q.113.a.1.arg.1] It would seem that men are not guarded by the angels. For guardians are deputed to some because they either know not how, or are not able, to guard themselves, as children and the sick. But man is able to guard himself by his free-will; and knows how by his natural knowledge of natural law. Therefore man is not guarded by an angel.
[I.q.113.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod homines non custodiantur ab angelis. Custodes enim deputantur aliquibus, vel quia nesciunt, vel quia non possunt custodire seipsos, sicut pueris et infirmis. Sed homo potest custodire seipsum per liberum arbitrium et scit per naturalem cognitionem legis naturalis. Ergo modo non custoditur ad angelo.
[I.q.113.a.1.arg.2] Further, a strong guard makes a weaker one superfluous. But men are guarded by God, according to Psalm 120:4: "He shall neither slumber nor sleep, that keepeth Israel." Therefore man does not need to be guarded by an angel.
[I.q.113.a.1.arg.2] 2. Præterea, ubi adest fortior custodia, infirmior superfluere videtur. Sed homines custodiantur a Deo, secundum illud psalm. cxx, 4: Non dormitabit neque dormiet qui custodit Israel. Ergo non est necessarium quod homo custodiatur ab angelo.
[I.q.113.a.1.arg.3] Further, the loss of the guarded redounds to the negligence of the guardian; hence it was said to a certain one: "Keep this man; and if he shall slip away, thy life shall be for his life" (1 Kings 20:39). Now many perish daily through falling into sin; whom the angels could help by visible appearance, or by miracles, or in some such-like way. The angels would therefore be negligent if men are given to their guardianship. But that is clearly false. Therefore the angels are not the guardians of men.
[I.q.113.a.1.arg.3] 3. Præterea, perditio custoditi redundat in negligentiam custodis; unde dicitur cuidam, III Reg., xx, 39: Custodi virum istum; qui si lapsus fuerit, erit anima tua pro anima ejus. Sed multi homines quotidie pereunt, in peccatum cadentes, quibus angeli subvenire possent vel visibiliter apparendo vel miracula faciendo, vel aliquo simili modo. Essent ergo negligentes angeli, si eorum custodia homines essent commissi: quod patet esse falsum. Non igitur angeli sunt hominum custodes.
[I.q.113.a.1.sc] It is written (Psalm 90:11): "He hath given His angels charge over thee, to keep thee in all thy ways."
[I.q.113.a.1.sc] Sed contra est quod dicitur in psalm. xc, 11: Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis.
[I.q.113.a.1.co] According to the plan of Divine Providence, we find that in all things the movable and variable are moved and regulated by the immovable and invariable; as all corporeal things by immovable spiritual substances, and the inferior bodies by the superior which are invariable in substance. We ourselves also are regulated as regards conclusions, about which we may have various opinions, by the principles which we hold in an invariable manner. It is moreover manifest that as regards things to be done human knowledge and affection can vary and fail from good in many ways; and so it was necessary that angels should be deputed for the guardianship of men, in order to regulate them and move them to good.
[I.q.113.a.1.co] Respondeo dicendum, quod secundum rationem divinæ providentiae hoc in rebus omnibus inventur, quod mobilia et variabilia per immobilia et invariabilia moventur et regulantur; sicut omnia corporalia per substantias spirituales et immobiles, et corpora inferiora per superiora, quæ sunt invariabilia secundum substantiam. Sed et nos ipsi regulamur circa conclusiones in quibus possumus diversimode opinari, per principia quæ invariabiliter tenemus. Manifestum est autem, quod in rebus agendis cognitio et affectus hominis multipliciter variari et deficere possunt a bono; et ideo necessarium In edit. Rom. deest « multitudine. » — Hæc juxta Scotistas etiam de communi cursu missionis locum habent. fuit quod hominibus angeli ad custodiam deputarentur, per quos regularentur et mo-verentur ad bonum.
[I.q.113.a.1.ad.1] By free-will man can avoid evil to a certain degree, but not in any sufficient degree; forasmuch as he is weak in affection towards good on account of the manifold passions of the soul. Likewise universal natural knowledge of the law, which by nature belongs to man, to a certain degree directs man to good, but not in a sufficient degree; because in the application of the universal principles of law to particular actions man happens to be deficient in many ways. Hence it is written (Wisdom 9:14): "The thoughts of mortal men are fearful, and our counsels uncertain." Thus man needs to be guarded by the angels.
[I.q.113.a.1.ad.1] Ad primum ergo dicendum, quod per liberum arbitrium potest homo aliqualiter malum vitare, sed non sufficienter; quia infirmatur circa affectum boni propter multiplices animæ passiones. Similiter etiam universalis cognitio naturalis legis, quæ homini naturaliter adest, aliqualiter dirigit hominem ad bonum, sed non sufficienter; quia in applicando universalia principia juris ad particularia opera contingit hominem multipliciter deficere. Unde dicitur Sap., ix, 14: Cogitationes mortalium timidæ, et incertæ providentiæ nostræ. Et ideo necessaria fuit homini custodia angeli.
[I.q.113.a.1.ad.2] Two things are required for a good action; first, that the affection be inclined to good, which is effected in us by the habit of moral virtue.
Secondly, that reason should discover the proper methods to make perfect the good of virtue; this the Philosopher (Ethic. vi) attributes to prudence. As regards the first, God guards man immediately by infusing into him grace and virtues; as regards the second, God guards man as his universal instructor, Whose precepts reach man by the medium of the angels, as above stated (111, 1).
[I.q.113.a.1.ad.2] Ad secundum dicendum, quod ad bonum operandum duo requiruntur. Primo quidem, quod affectus inclinetur ad bonum, quod quidem fit in nobis per habitum virtutis moralis. Secundo autem, quod ratio inveniat congruas vias ad perficiendum bonum virtutis; quod quidem Philosophus, lib. X Ethic., cap. viii, et lib. XVI, cap. xii, attribuit prudentiae. Quantum ergo ad primum, Deus immediate custodit hominem, infundendo ei gratiam et virtutes; quantum autem ad secundum, Deus custodit hominem sicut universalis instructor, cujus instructio ad hominem pervenit mediantibus angelis, ut supra habitum est.
[I.q.113.a.1.ad.3] As men depart from the natural instinct of good by reason of a sinful passion, 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 God, as likewise that miracles occur outside the order of nature.
[I.q.113.a.1.ad.3] Ad tertium dicendum, quod sicut homines a naturali instinctu boni discedunt propter passionem peccati, ita etiam discedunt ab instigatione bonorum angelorum, quæ fit invisibiliter per hoc quod homines illuminant ad bene agendum. Unde quod homines pereunt, non est imputandum negligentiæ angelorum, sed malitiæ hominum. Quod autem aliquando præter legem communem hominibus visibiliter apparent, ex speciali Dei gratia est, sicut etiam præter ordinem naturæ miracula fiunt.
Article 2
[I.q.113.a.2.arg.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.
[I.q.113.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod non singuli homines a singulis angelis custodiantur. Angelus enim est virtuosior quam homo. Sed unus homo sufficit ad custodiam multorum hominum. Ergo multo magis unus angelus multos homines potest custodire.
[I.q.113.a.2.arg.2] Further, the lower things are brought to God through the medium of the higher, as Dionysius says (Coel. Hier. iv, xiii). But as all the angels are unequal (50, 4), there is only one angel between whom and men there is no medium. Therefore there is only one angel who immediately keeps men.
[I.q.113.a.2.arg.2] 2. Præterea, inferiora reducuntur in Deum a superioribus per media, ut Dionysius dicit, IV Cælest. hier., § 3, col. 182, t. 1. Sed cum omnes angeli sint inæquales, ut supra dictum est, solus unus angelus est, inter quem et homines non est aliquis medius. Ergo unus angelus solus est, qui immediate custodit homines.
[I.q.113.a.2.arg.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.
[I.q.113.a.2.arg.3] 3. Præterea, majores angeli majoribus officiis deputantur. Sed non est majus officium custodire unum hominem quam alium; cum omnes homines natura sint pares. Cum ergo omnium angelornm sit unus major alio, secundum Dionysium, cap. iv Cælest. hier., § 3, col. 182, t. 1, videtur quod diversi homines non custodiantur a diversis angelis.
[I.q.113.a.2.sc] On the text, "Their angels in heaven," etc. (Matthew 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.q.113.a.2.sc] Sed contra est quod Hieronymus, exponens illud Matth., xviii: Angeli eorum in cælis, etc., dicit, Comment., lib. III, c. xviii. v. 10, col. 130, t. 7: « Magna est dignitas animarum, ut unaquæque habeat ab ortu nativitatis in custodiam sui angelum delegatum. »
[I.q.113.a.2.co] 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 God'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 God is chiefly exercised towards what remains for ever; whereas as regards things which pass away, the providence of God acts so as to order their existence to the things which are perpetual. Thus the providence of God is related to each man as it is to every genus or species of things corruptible. But, according to Gregory (Hom. xxxiv 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.
[I.q.113.a.2.co] Respondeo dicendum, quod singulis hominibus singuli angeli ad custodiam deputantur. Cujus ratio est, quia angelorum custodia est quædam excutio divinæ Providentiae circa homines. Providentia autem Dei aliter se habet ad homines et ad alias corruptibles creaturas, quia aliter se habent ad incorruptibilitatem. Homines enim non solum sunt incorruptibles quantum ad communem speciem, sed etiam quantum ad proprias formas singulorum, quæ sunt animæ rationales; quod de aliis rebus corruptibilibus dici non potest. Manifestum est autem, quod providentia Dei principaliter est circa illa quæ perpetuo manent; circa vero ea quæ transunt providentia Dei est, inquantum ordinat ad ipsa res perpetuas. Sic igitur providentia Dei comparatur ad singulos homines sicut comparatur ad singula genera vel species corruptibilium rerum. Sed, secundum Gregorium, Hom. xxxiv in Evang., § 10, col. 1251, t. 2, diversi ordines deputantur diversis rerum generibus, puta potestates ad arcendos dæmones, virtutes ad miracula facienda in rebus corporeis; et probabile est quod diversis speciebus rerum diversi angeli ejusdem ordinis præficientur. Unde etiam rationabile est, ut diversis hominibus diversi angeli ad custodiam deputentur.
[I.q.113.a.2.ad.1] A guardian may be assigned 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.
[I.q.113.a.2.ad.1] Ad primum ergo dicendum, quod alicui homini adhibetur custos dupliciter. Uno modo inquantum est homo singularis; et sic uni homini debetur unus custos, et interdum plures deputantur ad custodiam unius. Alio modo inquantum est pars alicujus collegii: et sic toti collegio unus homo ad custodiam præponitur, ad quem pertinet providere ea quæ pertinent ad unum hominem in ordine ad totum collegium, sicut sunt ea quæ exterius aguntur, de quibus alii ädificantur vel scandalizantur. Angelorum autem custodia deputatur hominibus etiam quantum ad invisibilia et occulta, quæ pertinent ad singulorum salutem secundum seipsos. Unde singulis hominibus singuli angeli deputantur ad custodiam.
[I.q.113.a.2.ad.2] As above stated (112, 3, ad 4), all the angels of the first hierarchy are, as to some things, enlightened by God directly; but as to other things, only the superior are directly enlightened by God, 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.
[I.q.113.a.2.ad.2] Ad secundum dicendum, quod, sicut dictum est, angeli primæ hierarchiæ omnes quantum ad aliqua illuminantur immediate a Deo; sed quædam sunt de quibus illuminantur superiores tantum immediate a Deo, quæ inferioribus revelant; et idem etiam in inferioribus ordinibus considerandum est. Nam aliquis infimus angelus illuminatur quantum ad quædam ab aliquo supremo, et quantum ad aliqua ab eo qui immediate sibi præfertur. Et sic etiam possibile est quod aliquis angelus immediate illuminet hominem, qui tamen habet aliquos angelos sub se quos illuminat.
[I.q.113.a.2.ad.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 Sirach 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.
[I.q.113.a.2.ad.3] Ad tertium dicendum, quod quamvis homines natura sint pares, tamen inæqualitas in eis inventur, secundum quod ex divina Providentia quidam ordinantur ad majus et quidam ad minus, secundum illud quod dicitur Eccle., xxxiii, 12 et 13: In multitudine disciplinæ Domini * separavit eos; ex ipsis benedixit et exaltavit...; ex ipsis maledixit et humiliavit. Et sic majus officium est custodire unum hominem quam alium.
Article 3
[I.q.113.a.3.arg.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 (Matthew 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.
[I.q.113.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod custodire homines non pertineat solum ad infimum ordinem angelorum. Dicit enim Chrysostomus, Hom. lx in Matth., t. 12, quod hoc quod dicitur Matth., xviii, 10: Angeli eorum in cælis, etc., intelligitur non de quibuscumque angelis, sed de supereminentibus. Ergo supereminentes angeli custodiunt homines.
[I.q.113.a.3.arg.2] Further, the Apostle says that angels "are sent to minister for them who shall receive the inheritance of salvation" (Hebrews 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 (112, 4). Therefore all the angels of the five orders are deputed to the guardianship of men.
[I.q.113.a.3.arg.2] 2. Præterea, Apostolus ad Hebr., 1, 14, dicit, quod angeli sunt in ministerium missi propter eos qui hereditatem capiunt* salutis; *Capient. et sic videtur quod missio angelorum ad custodiam hominem ordinetur. Sed quinque ordines in exterius ministerium mittuntur, ut supra dictum est. Ergo omnes angeli quinque ordinum custodiæ hominem deputantur.
[I.q.113.a.3.arg.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. xxxiv 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.
[I.q.113.a.3.arg.3] 3. Præterea, ad custodiam hominum maxime videtur esse necessarium arcere dæmones, quod maxime pertinet ad potestates, secundum Gregorium, Hom. xxxiv in Evang., § 10, col. 1251, t. 2, et miracula facere, quod pertinet ad virtutes. Ergo illi etiam ordines deputantur ad custodiam, et non solum infimus.
[I.q.113.a.3.sc] 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.q.113.a.3.sc] Sed contra est quod in psalm. xc custodia hominum attribuitur angelis, quorum ordo est infimus, secundum Dionysium, Cælest. hier., c. 1x, § 2, col. 259, t. 1.
[I.q.113.a.3.co] As above stated (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 "Principalities," 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" (Daniel 10:13). Moreover all corporeal creatures are guarded by the "Virtues"; and likewise the demons by the "Powers," and the good spirits by the "Principalities," according to Gregory's opinion (Hom. xxxiv in Ev.).
[I.q.113.a.3.co] Respondeo dicendum, quod, sicut supra dictum est, homini custodia dupliciter adhibetur. Uno modo custodia particularis, secundum quod hominibus singulis angeli ad custodiam deputantur; et talis custodia pertinet ad infimum ordinem angelorum, quorum secundum Gregorium, est minima nuntiare. Hoc autem videtur esse minimum in officiis angelorum, procurare ea quæ ad unius hominis salutem pertinent. Alia vero est custodia universalis, et hæc multiplicatur secundum diversos ordines. Nam quanto agens fuerit universalius, tanto est superius. gio, sodalitio, cuilibet sacerdoti missam celebranti, saltem valde probabiliter quoad ultimum, specialis angelus deputatur. Unus angelus, juxta Scotistas, plures successive custodit. Sic igitur custodia humanæ multitudinis pertinet ad ordinem principatuum; vel forte ad archangelos, qui dicuntur principes angelorum. Unde et Michael, quem archangelum dicimus, unus de principibus dicitur Dan., x. Ulterius autem super omnes naturas corporeas habent custodiam virtutes, et ulterius etiam super dæmones habent custodiam potestates, et ulterius super bonos spiritus habent custodiam principatus, vel dominationes, secundnm Gregorium, Hom. xxxiv in Evang., t. 2.
[I.q.113.a.3.ad.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 God for the higher degree of glory.
[I.q.113.a.3.ad.1] Ad primum ergo dicendum, quod verbum Chrysostomi potest intelligi, ut loquatur de supremis in ordine infimo angelorum, quia, ut Dionysius dicit, cap. iv Cælest. hier., § 3, col. 182, t. 4, in quolibet ordine sunt primi, medii et ultimi. Est autem probabile, quod majores angeli deputentur ad custodiam eorum qui sunt ad majorem gradum gloriæ a Deo electi.
[I.q.113.a.3.ad.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.
[I.q.113.a.3.ad.2] Ad secundum dicendum, quod non omnes angeli qui mittuntur habent particularem custodiam super singulos homines, sed qui-dam ordines habent universalem custodiam, magis vel minus, ut dictum est.
[I.q.113.a.3.ad.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.
[I.q.113.a.3.ad.3] Ad tertium dicendum, quod etiam inferiores angeli exercent officia superiorum, inquantum aliquid de dono eorum participant, et se habent ad superiores sicut executores virtutis eorum; et per hunc modum etiam omnes angeli infimi ordinis possunt et arcere dæmones, et miracula facere.
Article 4
[I.q.113.a.4.arg.1] It would seem that angels are not appointed to the guardianship of all men. For it is written of Christ (Philippians 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.
[I.q.113.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod non omnibus hominibus angeli ad custodiam deputentur. Dicitur enim de Christo, Philip., ii, 7, quod est in similitudinem hominum factus, et habitu inventus ut homo. Si igitur omnibus hominibus angeli ad custodiam deputantur, etiam Christus angelum custodem habuisset. Sed hoc videtur inconveniens, cum Christus sit major omnibus angelis. Non ergo omnibus hominibus angeli ad custodiam deputantur. 1 In Guillermus Michaelem in ordine principatuum collocat: sic omnes de tribus ordinibus tertiae
[I.q.113.a.4.arg.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.
[I.q.113.a.4.arg.2] 2. Præterea, omnium hominum primus fuit Adam. Sed sibi non competebat habere angelum custodem, ad minus in statu innocentiæ, quia tunc nullis periculis angustia-batur. Ergo angeli non praeficiuntur ad custodiam omnibus hominibus.
[I.q.113.a.4.arg.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 assaults of the demons. But men who are foreknown to damnation, 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 Thessalonians 2:9). Therefore angels are not deputed to the guardianship of all men.
[I.q.113.a.4.arg.3] 3. Præterea, hominibus angeli ad custodiam deputantur, ut per eos manuducantur ad vitam aeternam, et ut incitentur ad bene operandum, et muniantur contra insultus dæmonum. Sed homines præsciti ad damnationem nunquam perveniunt ad vitam aeternam; infideles etiam, etsi interdum bona opera faciant, non tamen bene faciunt, quia non recta intentione faciunt: « fides enim intentionem dirigit, » ut Augustinus dicit, Præfat. in psalm. xxxi, col. 259, t. 4; antichristi etiam adventus erit secundum operationem Satanæ, ut dicitur II ad Thessal., ii, 9. Non ergo omnibus hominibus angeli ad custodiam deputantur.
[I.q.113.a.4.sc] is the authority of Jerome quoted above (Article 2), for he says that "each soul has an angel appointed to guard it."
[I.q.113.a.4.sc] Sed contra est auctoritas Hieronymi supra inducta, qui dicit quod « unaquæque anima ad sui custodiam habet angelum deputatum. »
[I.q.113.a.4.co] 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 Psalm 141:4: "In this way wherein I walked, they have hidden a snare for me." And therefore as guardians are appointed for men who have to pass by an unsafe road, so an angel guardian is assigned 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 hell a demon to punish him.
[I.q.113.a.4.co] Respondeo dicendum, quod homo in statu vitæ istius constitutus est quasi in quadam via, qua debet tendere ad patriam. In qua qui-dem via multa pericula homini imminent tum ab interiori tum ab exteriori, secundum illud psal. cxlii, 4: In via hac qua ambulabam, absconderunt laqueum mihi. Et ideo sicut hominibus per viam non tutam ambulanti-bus dantur custodes, ita et cuilibet homini, quamdiu viator est, custos angelus deputatur. Quando autem jam ad terminum viæ pervenerit, jam non habebit angelum custodem, sed habebit in regno angelum conregnantem, in inferno dæmonem punientem.
[I.q.113.a.4.ad.1] Christ as man was guided immediately by the Word of God: wherefore He needed not be guarded by an angel. Again as regards His soul, He was a comprehensor, although in regard to His passible 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 (Matthew 4:11) that "angels came and ministered to Him."
[I.q.113.a.4.ad.1] Ad primum ergo dicendum, quod Christus, secundum quod homo, immediate regulabatur a Verbo Dei, unde non indigebat custodia angelorum; et iterum secundum aniam erat comprehensor, sed ratione passibilitatis corporis erat viator. Et secundum hoc non debebatur ei angelus custos tan-quam superior, sed magis angelus minister tanquam inferior. Unde dicitur Matth., iv, 11, quod angeli accesserunt et ministrabant ei.
[I.q.113.a.4.ad.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 (95, 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.
[I.q.113.a.4.ad.2] Ad secundum dicendum, quod homo in statu innocentiæ non patiebatur aliquod peri-hierarchiæ custodire haberent. Michael Ecclesiæ custos esse dicitur. culum ab interiori, quia interius erant omnia ordinata, ut supra dictum est; sed imminebat ei periculum ab exteriori propter insidias dæmonum, ut rei probavit eventus; et ideo indigebat custodia angelorum.
[I.q.113.a.4.ad.3] Just as the foreknown, the infidels, and even Anti-christ, are not deprived of the interior help of natural reason; so neither are they deprived of that exterior help granted by God 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.
[I.q.113.a.4.ad.3] Ad tertium dicendum, quod sicut præsciti et infideles et etiam antichristus non privantur interiori auxilio naturalis rationis, ita etiam non privantur exteriori auxilio toti naturæ humanæ divinitus concesso, scilicet custodia angelorum; per quam, etsi non juventur quantum ad hoc quod vitam æternam bonis operibus mereantur, juventur tamen quantum ad hoc quod ab aliquibus malis retrahuntur, quibus et sibi ipsis et aliis nocere possent. Nam et ipsi dæmones arcen tur per bonos angelos, ne noceant quantum volunt.
Article 5
[I.q.113.a.5.arg.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 (Hebrews 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.
[I.q.113.a.5.arg.1] Ad quintum sic proceditur. 1. Videtur quod angelus non deputetur homini ad custodiam a sua nativitate. Angeli enim mittuntur in ministerium propter eos qui hereditatem salutis capiunt*, ut Apostolus ad Hebr., 1, 44, dicit. Sed homines incipiunt hereditatem capere salutis quando baptizantur. Ergo angelus deputatur homini ad custodiam a tempore baptismi, et non a tempore nativitate.
[I.q.113.a.5.arg.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.
[I.q.113.a.5.arg.2] 2. Præterea, homines ab angelis custodiuntur, inquantum ab eis illuminantur per modum doctrinæ. Sed pueri mox nati non sunt capaces doctrinæ, quia non habent usum rationis. Ergo pueris mox natis non deputantur angeli custodes.
[I.q.113.a.5.arg.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.
[I.q.113.a.5.arg.3] 3. Præterea, pueri in materno utero existentes habent animam rationalem aliquo tempore, sicut et post nativitatem ex utero. Sed cum sunt in materno utero, non deputantur eis angeli ad custodiam, ut videtur: quia neque etiam ministri Ecclesiæ eos sacramentis imbuunt. Non ergo statim a nativitate hominibus angeli ad custodiam deputantur.
[I.q.113.a.5.sc] Jerome says (vide A, 4) that "each soul has an angel appointed to guard it from its birth."
[I.q.113.a.5.sc] Sed contra est quod Hieronymus dicit, quod « unaquæque anima ab ortu nativitatis habet in custodiam sui angelum deputatum. »
[I.q.113.a.5.co] 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 (vide A, 4), and with reason. For those benefits which are conferred by God on man as a Christian, begin with his baptism; such as receiving the Eucharist, and the like. But those which are conferred by God 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 (1,4). Wherefore from the very moment of his birth man has an angel guardian appointed to him.
[I.q.113.a.5.co] Respondeo dicendum, quod sicut Origenes dicit, Super Matth., hom. xiii, col. 1166, § 27, t. 3, super hoc est duplex opinio. Qui-dam enim dixerunt quod angelus ad custodiam hominis deputatur a tempore baptismi, alii vero quod a tempore nativitatis. Et hanc opinionem Hieronymus, In xviii Matth., col. 130, t. 7, approbat et rationabiliter. Beneficia enim quæ dantur homini divinitus ex eo quod est Christianus, incipiunt a tempore baptismi, sicut perceptio Eucharistiæ, et alia hujusmodi. Sed ea quæ providentur homini a Deo inquantum habet naturam rationalem, ex tunc ei exhibentur ex quo nascendo talem naturam accipit; et tale beneficium est custodia angelorum, ut ex præmissis patet. Unde statim a nativitate habet homo angelum ad sui custodiam deputatum.
[I.q.113.a.5.ad.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.
[I.q.113.a.5.ad.1] Ad primum ergo dicendum, quod angeli mittuntur in ministerium, efficaciter quidem propter eos solos qui hereditatem capiunt* salutis, si consideretur ultimus effectus custodiæ, qui est perceptio hereditatis; nihilominus tamen et aliis ministerium angelorum non subtrahitur: quamvis enim in eis hanc efficaciam non habeat quod perducantur ad salutem, efficax tamen est circa eos angelorum ministerium, inquantum a malis multis retrahuntur.
[I.q.113.a.5.ad.2] Guardianship is ordained to enlightenment by instruction, as to its ultimate and principal 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.
[I.q.113.a.5.ad.2] Ad secundum dicendum, quod officium custodia ordinatur quidem ad illuminationem doctrinæ, sicut ad ultimum et principale effectum; nihilominus tamen multos alios effectus habet qui pueris competunt, scilicet arcere dæmones, et alia nocumenta tam corporalia quam spiritualia prohibere.
[I.q.113.a.5.ad.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.
[I.q.113.a.5.ad.3] Ad tertium dicendum, quod puer, quam-diu est in materno utero, non totaliter est a matre separatus, sed per quamdam colligationem est quodammcdo adhuc aliquid ejus, sicut et fructus pendens in arbore est aliquid arboris. Et ideo probabiliter dici potest quod angelus qui est in custodia matris custodiat; in edit.: « et similiter antichristus non tantum nocebit quantum vellet. » Juxta Guillelmum, Bonaventuram, Richardum. prolem in matris utero existentem. Sed in nativitate, quando separatur a matre, angelus ei ad custodiam deputatur, ut Hieronymus dicit In xviii Matth., v. 40, col. 430, t. 7.
Article 8
[I.q.113.a.8.arg.1] It would seem that there cannot be 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.
[I.q.113.a.8.arg.1] Ad octavum sic proceditur. 1. Videtur quod inter angelos non possit esse pugna seu discordia. Dicitur enim Job., xxv, 2: Qui facit concordiam in sublimibus. Sed pugna opponitur concordiae. Ergo in sublimibus angelis non est pugna.
[I.q.113.a.8.arg.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.
[I.q.113.a.8.arg.2] 2. Præterea, ubi est perfecta charitas et justa prælatio, non potest esse pugna. Sed hoc totum est in angelis. Ergo in angelis non est pugna.
[I.q.113.a.8.arg.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.
[I.q.113.a.8.arg.3] 3. Præterea, si angeli dicuntur pugnare pro eis quos custodiunt, necesse est quod unus angelus foveat unam partem et alius aliam. Sed si una pars habet justitiam, constat quod alia pars habeat injustitiam. Ergo sequitur quod angelus bonus sit fautor injustitiae, quod est inconveniens. Ergo inter bonos angelos non est pugna.
[I.q.113.a.8.sc] It is written (Daniel 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 guardianship of the kingdom of the Persians. Therefore one good angel resists the others; and thus there is strife among them.
[I.q.113.a.8.sc] Sed contra est quod dicitur Dan., x, 43, ex persona Gabrielis: Princeps regni Persarum restitit mihi viginti et uno diebus. Hic autem princeps Persarum erat angelus regno Persarum in custodiam deputatus. Ergo unus angelus resistit aliis; et sic inter eos est pugna.
[I.q.113.a.8.co] The raising of this question is occasioned by this passage 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 God 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 guardianship 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 God 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.
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.113.a.8.co] Respondeo dicendum, quod ista quæstio movetur occasione horum verborum Danielis. Quæ quidem Hieronymus ibi exponit Comm. in Daniel., c. x, v. 43, col. 555, t. 5, dicens principem regni Persarum esse angelum qui se opposuit liberationi populi israe-litici, pro quo Daniel orabat, Gabriele preces ejus Deo præsentante. Hæc autem resistentia potuit fieri, quia princeps aliquis dæmonum Judæos in Persidem ductos ad peccatum in duxerat, per quod impedimentum præstabatur orationi Danielis pro eodem populo deprecantis. Sed secundum Gregorium, Mor., lib. XVII, cap. xii, § 17, col. 49, t. 2: « Princeps regni Persarum bonus angelus fuit custodiæ regni illius deputatus. ». Ad videndum igitur qualiter unus angelus alteri resistere dicitur, considerandum est quod divina judicia circa diversa regna et diversos homines per angelos exercentur. In suis autem actionibus angeli secundum divinam sententiam regulantur. Contingit autem quando quod in diversis regnis vel in diversis hominibus contraria merita vel demerita inveniantur, ut unus alteri subdatur aut præsit. Quid autem super hoc ordo divinæ sapientiae habeat, cognoscere non possunt, nisi Deo revelante; unde necesse habent super his sapientiam Dei consulere. Sic igitur, inquantum de contraris meritis et sibi repugnantibus divinam consulunt voluntatem, resistere sibi invicem dicuntur; non quia sint eorum contrariæ voluntates, cum in hoc omnes concordent quod Dei sententia impleatur; sed quia ea de quibus consulunt sunt repugnantia. Et per hoc patet solutio ad objecta.
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