Articulus 1 Article 1 Utrum homines custodiantur ab angelis Whether men are guarded by the angels? Ad primum sic proceditur. 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 homo non custoditur ab angelo. Objection 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. Praeterea, ubi adest fortior custodia, infirmior superfluere videtur. Sed homines custodiuntur a Deo; secundum illud Psalmi CXX, non dormitabit neque dormiet qui custodit Israel. Ergo non est necessarium quod homo custodiatur ab angelo. Obj. 2: Further, a strong guard makes a weaker one superfluous. But men are guarded by God, according to Ps. 120:4: He shall neither slumber nor sleep, that keepeth Israel. Therefore man does not need to be guarded by an angel. Praeterea, perditio custoditi redundat in negligentiam custodis, unde dicitur cuidam, III Reg. XX, custodi virum istum, qui si lapsus fuerit, erit anima tua pro anima eius. 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 custodiae homines essent commissi, quod patet esse falsum. Non igitur angeli sunt hominum custodes. Obj. 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 (3 Kgs 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. Sed contra est quod dicitur in Psalmo, Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. On the contrary, It is written (Ps 90:11): He hath given His angels charge over thee, to keep thee in all thy ways. Respondeo dicendum quod, secundum rationem divinae providentiae, hoc in rebus omnibus invenitur, quod mobilia et variabilia per immobilia et invariabilia moventur et regulantur; sicut omnia corporalia per substantias spirituales immobiles, et corpora inferiora per corpora superiora, quae sunt invariabilia secundum substantiam. Sed et nos ipsi regulamur circa conclusiones in quibus possumus diversimode opinari, per principia quae invariabiliter tenemus. Manifestum est autem quod in rebus agendis cognitio et affectus hominis multipliciter variari et deficere possunt a bono. Et ideo necessarium fuit quod hominibus angeli ad custodiam deputarentur, per quos regularentur et moverentur ad bonum. I answer that, 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. Ad primum ergo dicendum quod per liberum arbitrium potest homo aliqualiter malum vitare, sed non sufficienter, quia infirmatur circa affectum boni, propter multiplices animae passiones. Similiter etiam universalis cognitio naturalis legis, quae homini naturaliter adest, aliqualiter dirigit hominem ad bonum, sed non sufficienter, quia in applicando universalia principia iuris ad particularia opera, contingit hominem multipliciter deficere. Unde dicitur Sap. IX, cogitationes mortalium timidae, et incertae providentiae nostrae. Et ideo necessaria fuit homini custodia angelorum. Reply Obj. 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 (Wis 9:14): The thoughts of mortal men are fearful, and our counsels uncertain. Thus man needs to be guarded by the angels. Ad secundum dicendum quod ad bene 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 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, cuius instructio ad hominem provenit mediantibus angelis, ut supra habitum est. Reply Obj. 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 mortal virtue. Second, 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 (Q. 111, A. 1). Ad tertium dicendum quod, sicut homines a naturali instinctu boni discedunt propter passionem peccati; ita etiam discedunt ab instigatione bonorum angelorum, quae fit invisibiliter per hoc quod homines illuminant ad bene agendum. Unde quod homines pereunt, non est imputandum negligentiae angelorum, sed malitiae hominum. Quod autem aliquando, praeter legem communem, hominibus visibiliter apparent, ex speciali Dei gratia est, sicut etiam quod praeter ordinem naturae miracula fiunt. Reply Obj. 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. Articulus 2 Article 2 Utrum singuli homines a singulis angelis custodiantur Whether each man is guarded by an angel? Ad secundum sic proceditur. 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. 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. Praeterea, inferiora reducuntur in Deum a superioribus per media, ut Dionysius dicit. Sed cum omnes angeli sint inaequales, 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. Obj. 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 (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. Praeterea, maiores angeli maioribus officiis deputantur. Sed non est maius officium custodire unum hominem quam alium, cum omnes homines natura sint pares. Cum ergo omnium angelorum sit unus maior alio, secundum Dionysium, videtur quod diversi homines non custodiantur a diversis angelis. 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. Sed contra est quod Hieronymus, exponens illud Matth. XVIII, Angeli eorum in caelis, dicit, magna est dignitas animarum, ut unaquaeque habeat, ab ortu nativitatis, in custodiam sui angelum delegatum. On the contrary, On the text, Their angels in heaven, etc. (Matt 18:10), Jerome says: Great is the dignity of souls, for each one to have an angel deputed to guard it from its birth. Respondeo dicendum quod singulis hominibus singuli angeli ad custodiam deputantur. Cuius ratio est, quia angelorum custodia est quaedam executio divinae providentiae circa homines. Providentia autem Dei aliter se habet ad homines, et ad alias corruptibiles creaturas, quia aliter se habent ad incorruptibilitatem. Homines enim non solum sunt incorruptibiles quantum ad communem speciem, sed etiam quantum ad proprias formas singulorum, quae sunt animae rationales, quod de aliis rebus corruptibilibus dici non potest. Manifestum est autem quod providentia Dei principaliter est circa illa quae perpetuo manent, circa ea vero quae transeunt, providentia Dei est inquantum ordinat ipsa ad res perpetuas. Sic igitur providentia Dei comparatur ad singulos homines, sicut comparatur ad singula genera vel species corruptibilium rerum. Sed secundum Gregorium, diversi ordines deputantur diversis rerum generibus; puta potestates ad arcendos daemones, virtutes ad miracula facienda in rebus corporeis. Et probabile est quod diversis speciebus rerum diversi angeli eiusdem ordinis praeficiantur. Unde etiam rationabile est ut diversis hominibus diversi angeli ad custodiam deputentur. 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 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. 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 alicuius collegii, et sic toti collegio unus homo ad custodiam praeponitur, ad quem pertinet providere ea quae pertinent ad unum hominem in ordine ad totum collegium; sicut sunt ea quae exterius aguntur, de quibus alii aedificantur vel scandalizantur. angelorum autem custodia deputatur hominibus etiam quantum ad invisibilia et occulta, quae pertinent ad singulorum salutem secundum seipsos. Unde singulis hominibus singuli angeli deputantur ad custodiam. Reply Obj. 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. Second, 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. Ad secundum dicendum quod, sicut dictum est, angeli primae hierarchiae omnes quantum ad aliqua illuminantur immediate a Deo, sed quaedam sunt de quibus illuminantur superiores tantum immediate a Deo, quae inferioribus revelant. Et idem etiam in inferioribus ordinibus considerandum est, nam aliquis infimus angelus illuminatur quantum ad quaedam ab aliquo supremo, et quantum ad aliqua ab eo qui immediate sibi praefertur. Et sic etiam possibile est quod aliquis angelus immediate illuminet hominem, qui tamen habet aliquos angelos sub se, quos illuminat. 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 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. Ad tertium dicendum quod, quamvis homines natura sint pares, tamen inaequalitas in eis invenitur, secundum quod ex divina providentia quidam ordinantur ad maius, et quidam ad minus; secundum illud quod dicitur Eccli. XXXIII, in multitudine disciplinae domini separavit eos, ex ipsis benedixit et exaltavit, ex ipsis maledixit et humiliavit. Et sic maius officium est custodire unum hominem quam alium. 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. Articulus 3 Article 3 Utrum custodire homines pertineat solum ad infimum ordinem angelorum Whether to guard men belongs only to the lowest order of angels? Ad tertium sic proceditur. Videtur quod custodire homines non pertineat solum ad infimum ordinem angelorum. Dicit enim Chrysostomus quod hoc quod dicitur Matth. XVIII, angeli eorum in caelo etc., intelligitur non de quibuscumque angelis, sed de supereminentibus. Ergo supereminentes angeli custodiunt homines. 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. Praeterea, apostolus, ad Heb. I, dicit quod angeli sunt in ministerium missi propter eos qui haereditatem capiunt salutis, et sic videtur quod missio angelorum ad custodiam hominum ordinetur. Sed quinque ordines in exterius ministerium mittuntur, ut supra dictum est. Ergo omnes angeli quinque ordinum custodiae hominum deputantur. 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. Praeterea, ad custodiam hominum maxime videtur esse necessarium arcere daemones, quod pertinet ad potestates, secundum Gregorium; et miracula facere, quod pertinet ad virtutes. Ergo illi etiam ordines deputantur ad custodiam, et non solum infimus. 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. 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. Sed contra est quod in Psalmo custodia hominum attribuitur angelis; quorum ordo est infimus, secundum Dionysium. 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). Respondeo dicendum quod, sicut supra dictum est, homini custodia dupliciter adhibetur. Uno modo custodia particularis, secundum quod singulis hominibus singuli 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 quae ad unius hominis tantum salutem pertinent. Alia vero est custodia universalis. Et haec multiplicatur secundum diversos ordines, nam quanto agens fuerit universalius, tanto est superius. Sic igitur custodia humanae multitudinis pertinet ad ordinem principatuum, vel forte ad Archangelos, qui dicuntur principes angeli, 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 daemones habent custodiam potestates. Et ulterius etiam super bonos spiritus habent custodiam principatus, secundum Gregorium. 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 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 (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 Principalities, according to Gregory’s opinion (Hom. xxxiv in Ev.). Ad primum ergo dicendum quod verbum Chrysostomi potest intelligi, ut loquatur de supremis in ordine infimo angelorum, quia, ut Dionysius dicit, in quolibet ordine sunt primi, medii et ultimi. Est autem probabile quod maiores angeli deputentur ad custodiam eorum qui sunt ad maiorem gradum gloriae a Deo electi. 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 God for the higher degree of glory. Ad secundum dicendum quod non omnes angeli qui mittuntur, habent particularem custodiam super singulos homines; sed quidam ordines habent universalem custodiam, magis vel minus, ut dictum est. 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. 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 angeli infimi ordinis possunt et arcere daemones, et miracula facere. 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. Articulus 4 Article 4 Utrum omnibus hominibus angeli ad custodiam deputentur Whether angels are appointed to the guardianship of all men? Ad quartum sic proceditur. Videtur quod non omnibus hominibus angeli ad custodiam deputentur. Dicitur enim de Christo, Philipp. II, 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 maior omnibus angelis. Non ergo omnibus hominibus angeli ad custodiam deputantur. 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. Praeterea, omnium hominum primus fuit Adam. Sed sibi non competebat habere angelum custodem, ad minus in statu innocentiae, quia tunc nullis periculis angustiabatur. Ergo angeli non praeficiuntur ad custodiam omnibus hominibus. 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. Praeterea, hominibus angeli ad custodiam deputantur, ut per eos manuducantur ad vitam aeternam, et incitentur ad bene operandum, et muniantur contra insultus daemonum. Sed homines praesciti 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. Antichristi etiam adventus erit secundum operationem Satanae, ut dicitur II ad Thessal. II. Non ergo omnibus hominibus angeli ad custodiam deputantur. 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 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 Thess 2:9). Therefore angels are not deputed to the guardianship of all men. Sed contra est auctoritas Hieronymi supra inducta, qui dicit quod unaquaeque anima ad sui custodiam habet angelum deputatum. 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.