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. Respondeo dicendum quod homo in statu vitae istius constitutus, est quasi in quadam via, qua debet tendere ad patriam. In qua quidem via multa pericula homini imminent, tum ab interiori, tum ab exteriori; secundum illud Psalmi CXLI, in via hac qua ambulabam, absconderunt laqueum mihi. Et ideo sicut hominibus per viam non tutam ambulantibus dantur custodes, ita et cuilibet homini, quandiu viator est, custos angelus deputatur. Quando autem iam ad terminum viae pervenerit, iam non habebit angelum custodem; sed habebit in regno angelum conregnantem, in Inferno daemonem punientem. I answer that, Man while in this state of life, is, as it were, on a road by which he should journey towards heaven. On this road man is threatened by many dangers both from within and from without, according to Ps. 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. Ad primum ergo dicendum quod Christus, secundum quod homo, immediate regulabatur a verbo Dei, unde non indigebat custodia angelorum. Et iterum secundum animam erat comprehensor; sed ratione passibilitatis corporis, erat viator. Et secundum hoc, non debebatur ei angelus custos, tanquam superior; sed angelus minister, tanquam inferior. Unde dicitur Matth. IV, quod accesserunt angeli et ministrabant ei. Reply Obj. 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 (Matt 4:11) that angels came and ministered to Him. Ad secundum dicendum quod homo in statu innocentiae non patiebatur aliquod periculum ab interiori, quia interius erant omnia ordinata, ut supra dictum est, sed imminebat ei periculum ab exteriori, propter insidias daemonum; ut rei probavit eventus. Et ideo indigebat custodia angelorum. Reply Obj. 2: In the state of innocence man was not threatened by any peril from within: because within him all was well ordered, as we have said above (Q. 95, AA. 1, 3). But peril threatened from without on account of the snares of the demons; as was proved by the event. For this reason he needed a guardian angel. Ad tertium dicendum quod, sicut praesciti et infideles, et etiam Antichristus, non privantur interiori auxilio naturalis rationis; ita etiam non privantur exteriori auxilio toti naturae humanae divinitus concesso, scilicet custodia angelorum. Per quam etsi non iuventur quantum ad hoc quod vitam aeternam bonis operibus mereantur, iuvantur tamen quantum ad hoc, quod ab aliquibus malis retrahuntur, quibus et sibi ipsis et aliis nocere possunt. Nam et ipsi daemones arcentur per bonos angelos, ne noceant quantum volunt. Et similiter Antichristus non tantum nocebit, quantum vellet. Reply Obj. 3: Just as the foreknown, the infidels, and even Antichrist, are not deprived of the interior help of natural reason; so neither are they deprived of that exterior help granted by 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. Articulus 5 Article 5 Utrum angelus deputetur homini ad custodiam a sua nativitate Whether an angel is appointed to guard a man from his birth? Ad quintum sic proceditur. Videtur quod angelus non deputetur homini ad custodiam a sua nativitate. Angeli enim mittuntur in ministerium, propter eos qui haereditatem capiunt salutis, ut apostolus, ad Heb. dicit. Sed homines incipiunt haereditatem capere salutis, quando baptizantur. Ergo angelus deputatur homini ad custodiam a tempore Baptismi, et non a tempore nativitatis. Objection 1: It would seem that an angel is not appointed to guard a man from his birth. For angels are sent to minister for them who shall receive the inheritance of salvation, as the Apostle says (Heb 1:14). But men begin to receive the inheritance of salvation, when they are baptized. Therefore an angel is appointed to guard a man from the time of his baptism, not of his birth. Praeterea, homines ab angelis custodiuntur, inquantum ab eis illuminantur per modum doctrinae. Sed pueri mox nati non sunt capaces doctrinae, quia non habent usum rationis. Ergo pueris mox natis non deputantur angeli custodes. Obj. 2: Further, men are guarded by angels in as far as angels enlighten and instruct them. But children are not capable of instruction as soon as they are born, for they have not the use of reason. Therefore angels are not appointed to guard children as soon as they are born. Praeterea, 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 Ecclesiae eos sacramentis imbuunt. Non ergo statim a nativitate hominibus angeli ad custodiam deputantur. Obj. 3: Further, a child has a rational soul for some time before birth, just as well as after. But it does not appear that an angel is appointed to guard a child before its birth, for they are not then admitted to the sacraments of the Church. Therefore angels are not appointed to guard men from the moment of their birth. Sed contra est quod Hieronymus dicit, quod unaquaeque anima, ab ortu nativitatis, habet in custodiam sui angelum deputatum. On the contrary, Jerome says (vide A. 4) that each soul has an angel appointed to guard it from its birth. Respondeo dicendum quod, sicut Origenes dicit super Matthaeum, super hoc est duplex opinio. Quidam enim dixerunt quod angelus ad custodiam homini deputatur a tempore Baptismi, alii vero quod a tempore nativitatis. Et hanc opinionem Hieronymus approbat; et rationabiliter. Beneficia enim quae dantur homini divinitus ex eo quod est Christianus, incipiunt a tempore Baptismi; sicut perceptio Eucharistiae, et alia huiusmodi. Sed ea quae 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 praemissis patet. Unde statim a nativitate habet homo angelum ad sui custodiam deputatum. I answer that, as Origen observes (Tract. v, super Matt.) there are two opinions on this matter. For some have held that the angel guardian is appointed at the time of baptism, others, that he is appointed at the time of birth. The latter opinion Jerome approves (loc. cit.), and with reason. For those benefits which are conferred by 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 (AA. 1, 4). Wherefore from the very moment of his birth man has an angel guardian appointed to him. Ad primum ergo dicendum quod angeli mittuntur in ministerium, efficaciter quidem propter eos solos qui haereditatem capiunt salutis, si consideretur ultimus effectus custodiae, qui est perceptio haereditatis. Nihilominus tamen et aliis ministerium angelorum non subtrahitur, quamvis in eis hanc efficaciam non habeat, quod perducantur ad salutem. Efficax tamen est circa eos angelorum ministerium, inquantum a multis malis retrahuntur. Reply Obj. 1: Angels are sent to minister, and that efficaciously indeed, for those who shall receive the inheritance of salvation, if we consider the ultimate effect of their guardianship, which is the realizing of that inheritance. But for all that, the angelic ministrations are not withdrawn from others although they are not so efficacious as to bring them to salvation: efficacious, nevertheless, they are, inasmuch as they ward off many evils. Ad secundum dicendum quod officium custodiae ordinatur quidem ad illuminationem doctrinae, sicut ad ultimum et principalem effectum. Nihilominus tamen multos alios effectus habet, qui pueris competunt, scilicet arcere daemones, et alia nocumenta tam corporalia quam spiritualia prohibere. Reply Obj. 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. Ad tertium dicendum quod puer quandiu est in materno utero, non totaliter est a matre separatus, sed per quandam colligationem est quodammodo adhuc aliquid eius, sicut et fructus pendens in arbore, est aliquid arboris. Et ideo probabiliter dici potest quod angelus qui est in custodia matris, custodiat prolem in matris utero existentem. Sed in nativitate, quando separatur a matre, angelus ei ad custodiam deputatur, ut Hieronymus dicit. Reply Obj. 3: As long as the child is in the mother’s womb it is not entirely separate, but by reason of a certain intimate tie, is still part of her: just as the fruit while hanging on the tree is part of the tree. And therefore it can be said with some degree of probability, that the angel who guards the mother guards the child while in the womb. But at its birth, when it becomes separate from the mother, an angel guardian is appointed to it; as Jerome, above quoted, says. Articulus 6 Article 6 Utrum angelus custos quandoque deserat hominem cuius custodiae deputatur Whether a guardian angel ever forsakes a man whom he is appointed to guard? Ad sextum sic proceditur. Videtur quod angelus custos quandoque deserat hominem cuius custodiae deputatur. Dicitur enim Ierem. li, ex persona angelorum, curavimus Babylonem, et non est curata, derelinquamus ergo eam. Et Isaiae V, auferam sepem eius, et erit in conculcationem; Glossa, idest angelorum custodiam. Objection 1: It would seem that the angel guardian sometimes forsakes the man whom he is appointed to guard. For it is said (Jer 51:9) in the person of the angels: We would have cured Babylon, but she is not healed: let us forsake her. And (Isa 5:5) it is written: I will take away the hedge—that is, the guardianship of the angels—and it shall be wasted. Praeterea, principalius custodit Deus quam angelus. Sed Deus aliquando hominem derelinquit; secundum illud Psalmi XXI, Deus, Deus meus, respice in me, quare me dereliquisti? Ergo multo magis angelus custos hominem derelinquit. Obj. 2: Further, God’s guardianship excels that of the angels. But God forsakes man at times, according to Ps. 21:2: O God, my God, look upon me: why hast Thou forsaken me? Much rather therefore does an angel guardian forsake man. Praeterea, sicut dicit Damascenus, Angeli, cum sunt hic nobiscum, non sunt in caelo. Sed aliquando sunt in caelo. Ergo aliquando nos derelinquunt. Obj. 3: Further, according to Damascene (De Fide Orth. ii, 3), When the angels are here with us, they are not in heaven. But sometimes they are in heaven. Therefore sometimes they forsake us. Sed contra, daemones nos semper impugnant; secundum illud I Petri V, adversarius vester Diabolus tanquam leo rugiens circuit, quaerens quem devoret. Ergo multo magis boni angeli semper nos custodiunt. On the contrary, The demons are ever assailing us, according to 1 Pet. 5:8: Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour. Much more therefore do the good angels ever guard us. Respondeo dicendum quod custodia angelorum, ut ex supra dictis patet, est quaedam executio divinae providentiae circa homines facta. Manifestum est autem quod nec homo, nec res aliqua, totaliter divinae providentiae subtrahitur, inquantum enim aliquid participat de esse, intantum subditur universali providentiae entium. Sed intantum Deus, secundum ordinem suae providentiae, dicitur hominem derelinquere, inquantum permittit hominem pati aliquem defectum vel poenae vel culpae. Similiter etiam dicendum est quod angelus custos nunquam totaliter dimittit hominem, sed ad aliquid interdum eum dimittit; prout scilicet non impedit quin subdatur alicui tribulationi, vel etiam quin cadat in peccatum, secundum ordinem divinorum iudiciorum. Et secundum hoc Babylon et domus Israel ab angelis derelictae dicuntur, quia angeli earum custodes non impediverunt quin tribulationibus subderentur. I answer that, As appears above (A. 2), the guardianship of the angels is an effect of Divine providence in regard to man. Now it is evident that neither man, nor anything at all, is entirely withdrawn from the providence of God: for in as far as a thing participates being, so far is it subject to the providence that extends over all being. God indeed is said to forsake man, according to the ordering of His providence, but only in so far as He allows man to suffer some defect of punishment or of fault. In like manner it must be said that the angel guardian never forsakes a man entirely, but sometimes he leaves him in some particular, for instance by not preventing him from being subject to some trouble, or even from falling into sin, according to the ordering of Divine judgments. In this sense Babylon and the House of Israel are said to have been forsaken by the angels, because their angel guardians did not prevent them from being subject to tribulation. Et per hoc patet solutio ad primum et secundum. From this the answers are clear to the first and second objections. Ad tertium dicendum quod angelus, etsi interdum derelinquat hominem loco, non tamen derelinquit eum quantum ad effectum custodiae, quia etiam cum est in caelo, cognoscit quid circa hominem agatur; nec indiget mora temporis ad motum localem, sed statim potest adesse. Reply Obj. 3: Although an angel may forsake a man sometimes locally, he does not for that reason forsake him as to the effect of his guardianship: for even when he is in heaven he knows what is happening to man; nor does he need time for his local motion, for he can be with man in an instant. Articulus 7 Article 7 Utrum angeli doleant de malis eorum quos custodiunt Whether angels grieve for the ills of those whom they guard? Ad septimum sic proceditur. Videtur quod angeli doleant de malis eorum quos custodiunt. Dicitur enim Isaiae XXXIII, Angeli pacis amare flebunt. Sed fletus est signum doloris et tristitiae. Ergo angeli tristantur de malis hominum quos custodiunt. Objection 1: It would seem that angels grieve for the ills of those whom they guard. For it is written (Isa 33:7): The angels of peace shall weep bitterly. But weeping is a sign of grief and sorrow. Therefore angels grieve for the ills of those whom they guard. Praeterea, tristitia est, ut Augustinus dicit, de his quae nobis nolentibus accidunt. Sed perditio hominis custoditi est contra voluntatem angeli custodis. Ergo tristantur angeli de perditione hominum. Obj. 2: Further, according to Augustine (De Civ. Dei xiv, 15), sorrow is for those things that happen against our will. But the loss of the man whom he has guarded is against the guardian angel’s will. Therefore angels grieve for the loss of men. Praeterea, sicut gaudio contrariatur tristitia, ita poenitentiae contrariatur peccatum. Sed angeli gaudent de peccatore poenitentiam agente, ut habetur Lucae XV. Ergo tristantur de iusto in peccatum cadente. Obj. 3: Further, as sorrow is contrary to joy, so penance is contrary to sin. But angels rejoice about one sinner doing penance, as we are told, Luke 15:7. Therefore they grieve for the just man who falls into sin. Praeterea, super illud Num. XVIII; quidquid offerunt primitiarum etc., dicit Glossa Origenis; trahuntur angeli in iudicium, utrum ex ipsorum negligentia, an hominum ignavia lapsi sint. Sed quilibet rationabiliter dolet de malis propter quae in iudicium tractus est. Ergo angeli dolent de peccatis hominum. Obj. 4: Further, on Numbers 18:12: Whatsoever first-fruits they offer, etc. the gloss of Origen says: The angels are brought to judgment as to whether men have fallen through their negligence or through their own fault. But it is reasonable for anyone to grieve for the ills which have brought him to judgment. Therefore angels grieve for men’s sins. Sed contra, ubi est tristitia et dolor, non est perfecta felicitas, unde dicitur Apoc. XXI, mors ultra non erit, neque luctus, neque clamor, neque ullus dolor. Sed angeli sunt perfecte beati. Ergo de nullo dolent. On the contrary, Where there is grief and sorrow, there is not perfect happiness: wherefore it is written (Rev 21:4): Death shall be no more, nor mourning, nor crying, nor sorrow. But the angels are perfectly happy. Therefore they have no cause for grief.