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. Respondeo dicendum quod angeli non dolent neque de peccatis, neque de poenis hominum. Tristitia enim et dolor, secundum Augustinum, non est nisi de his quae contrariantur voluntati. Nihil autem accidit in mundo quod sit contrarium voluntati angelorum et aliorum beatorum, quia voluntas eorum totaliter inhaeret ordini divinae iustitiae; nihil autem fit in mundo, nisi quod per divinam iustitiam fit aut permittitur. Et ideo, simpliciter loquendo, nihil fit in mundo contra voluntatem beatorum. Ut enim philosophus dicit in III Ethic. illud dicitur simpliciter voluntarium, quod aliquis vult in particulari, secundum quod agitur, consideratis scilicet omnibus quae circumstant, quamvis in universali consideratum non esset voluntarium, sicut nauta non vult proiectionem mercium in mare, absolute et universaliter considerando, sed imminente periculo salutis hoc vult. Unde magis est hoc voluntarium quam involuntarium, ut ibidem dicitur. Sic igitur angeli peccata et poenas hominum, universaliter et absolute loquendo, non volunt, volunt tamen quod circa hoc ordo divinae iustitiae servetur, secundum quem quidam poenis subduntur, et peccare permittuntur. I answer that, Angels do not grieve, either for sins or for the pains inflicted on men. For grief and sorrow, according to Augustine (De Civ. Dei xiv, 15) are for those things which occur against our will. But nothing happens in the world contrary to the will of the angels and the other blessed, because their will cleaves entirely to the ordering of Divine justice; while nothing happens in the world save what is effected or permitted by Divine justice. Therefore simply speaking, nothing occurs in the world against the will of the blessed. For as the Philosopher says (Ethic. iii, 1) that is called simply voluntary, which a man wills in a particular case, and at a particular time, having considered all the circumstances; although universally speaking, such a thing would not be voluntary: thus the sailor does not will the casting of his cargo into the sea, considered universally and absolutely, but on account of the threatened danger of his life, he wills it. Wherefore this is voluntary rather than involuntary, as stated in the same passage. Therefore universally and absolutely speaking the angels do not will sin and the pains inflicted on its account: but they do will the fulfilment of the ordering of Divine justice in this matter, in respect of which some are subjected to pains and are allowed to fall into sin. Ad primum ergo dicendum quod verbum illud Isaiae potest intelligi de angelis, idest nuntiis, Ezechiae, qui fleverunt propter verba Rabsacis; de quibus habetur Isaiae XXXVII. Et hoc secundum litteralem sensum. Secundum vero allegoricum, angeli pacis sunt apostoli et alii praedicatores, qui flent pro peccatis hominum. Si vero secundum sensum anagogicum exponatur de angelis beatis, tunc metaphorica erit locutio, ad designandum quod angeli volunt in universali hominum salutem. Sic enim Deo et angelis huiusmodi passiones attribuuntur. Reply Obj. 1: These words of Isaias may be understood of the angels, i.e., the messengers, of Ezechias, who wept on account of the words of Rabsaces, as related Isa. 37:2 seqq.: this would be the literal sense. According to the allegorical sense the angels of peace are the apostles and preachers who weep for men’s sins. If according to the anagogical sense this passage be expounded of the blessed angels, then the expression is metaphorical, and signifies that universally speaking the angels will the salvation of mankind: for in this sense we attribute passions to God and the angels. Ad secundum patet solutio per ea quae dicta sunt. The reply to the second objection appears from what has been said. Ad tertium dicendum quod tam in poenitentia hominum, quam in peccato, manet una ratio gaudii angelis, scilicet impletio ordinis divinae providentiae. Reply Obj. 3: Both in man’s repentance and in man’s sin there is one reason for the angel’s joy, namely the fulfilment of the ordering of the Divine Providence. Ad quartum dicendum quod angeli ducuntur in iudicium pro peccatis hominum, non quasi rei, sed quasi testes, ad convincendum homines de eorum ignavia. Reply Obj. 4: The angels are brought into judgment for the sins of men, not as guilty, but as witnesses to convict man of weakness. Articulus 8 Article 8 Utrum inter angelos possit esse pugna seu discordia Whether there can be strife or discord among the angels? Ad octavum sic proceditur. Videtur quod inter angelos non possit esse pugna seu discordia. Dicitur enim Iob XXV, qui facit concordiam in sublimibus. Sed pugna opponitur concordiae. Ergo in sublimibus angelis non est pugna. Objection 1: It would seem that there can be no 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. Praeterea, ubi est perfecta caritas et iusta praelatio, non potest esse pugna. Sed hoc totum est in angelis. Ergo in angelis non est pugna. Obj. 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. Praeterea, si angeli dicuntur pugnare pro eis quos custodiunt, necesse est quod unus angelus foveat unam partem, et alius aliam. Sed si una pars habet iustitiam, e contra alia pars habet iniustitiam. Ergo sequitur quod angelus bonus sit fautor iniustitiae, quod est inconveniens. Ergo inter bonos angelos non est pugna. Obj. 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. Sed contra est quod dicitur Dan. X, 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 bonus angelus resistit alii, et sic inter eos est pugna. On the contrary, It is written (Dan 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. Respondeo dicendum quod ista quaestio movetur occasione horum verborum Danielis. Quae quidem Hieronymus exponit, dicens principem regni Persarum esse angelum qui se opposuit liberationi populi Israelitici, pro quo Daniel orabat, Gabriele preces eius Deo praesentante. Haec autem resistentia potuit fieri, quia princeps aliquis daemonum Iudaeos in Persidem ductos ad peccatum induxerat, per quod impedimentum praestabatur orationi Danielis, pro eodem populo deprecantis. I answer that, 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. Sed secundum Gregorium, XVII Moral., princeps regni Persarum bonus angelus fuit, custodiae regni illius deputatus. Ad videndum igitur qualiter unus angelus alteri resistere dicitur, considerandum est quod divina iudicia circa diversa regna et diversos homines, per angelos exercentur. In suis autem actionibus angeli secundum divinam sententiam regulantur. Contingit autem quandoque quod in diversis regnis, vel in diversis hominibus, contraria merita vel demerita inveniuntur, ut unus alteri subdatur aut praesit. Quid autem super hoc ordo divinae sapientiae habeat, cognoscere non possunt nisi Deo revelante, unde necesse habent super his sapientiam Dei consulere. Sic igitur inquantum de contrariis meritis et sibi repugnantibus, divinam consulunt voluntatem, resistere sibi invicem dicuntur, non quia sint eorum contrariae voluntates, cum in hoc omnes concordent, quod Dei sententia impleatur; sed quia ea de quibus consulunt, sunt repugnantia. 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. Et per hoc patet solutio ad obiecta. From this the answers to the objections are clear. Quaestio 114 Question 114 De impugnatione daemonum The Assaults of the Demons Deinde considerandum est de impugnatione daemonum. Et circa hoc quaeruntur quinque. We now consider the assaults of the demons. Under this head there are five points of inquiry: Primo, utrum homines a daemonibus impugnentur. (1) Whether men are assailed by the demons? Secundo, utrum tentare sit proprium Diaboli. (2) Whether to tempt is proper to the devil?