Et quamvis in corpus Christi post resurrectionem cibus non converteretur, sed resolveretur in praeiacentem materiam, tamen Christus habebat corpus talis naturae in quod posset cibus converti, unde fuit vera comestio. Sed cibus assumptus ab angelis neque convertebatur in corpus assumptum, neque corpus illud talis erat naturae in quod posset alimentum converti, unde non fuit vera comestio, sed figurativa spiritualis comestionis. Et hoc est quod angelus dixit, Tob. XII, cum essem vobiscum, videbar quidem manducare et bibere, sed ego potu invisibili et cibo utor. Although after the Resurrection food was not converted into the substance of Christ’s body, but resolved into pre-existing matter; nevertheless Christ had a body of such a true nature that food could be changed into it; hence it was a true eating. But the food taken by angels was neither changed into the assumed body, nor was the body of such a nature that food could be changed into it; consequently, it was not a true eating, but figurative of spiritual eating. This is what the angel said to Tobias: When I was with you, I seemed indeed to eat and to drink; but I use an invisible meat and drink (Tob 12:19). Abraham autem obtulit eis cibos, existimans eos homines esse; in quibus tamen Deum venerabatur, sicut solet Deus esse in prophetis, ut Augustinus dicit, XVI de Civ. Dei. Abraham offered them food, deeming them to be men, in whom, nevertheless, he worshipped God, as God is wont to be in the prophets, as Augustine says (De Civ. Dei xvi). Ad sextum dicendum quod, sicut Augustinus dicit, XV de Civ. Dei, multi se expertos, vel ab expertis audisse confirmant, Silvanos et Faunos, quos vulgus incubos vocat, improbos saepe extitisse mulieribus et earum expetisse atque peregisse concubitum. Unde hoc negare impudentiae videtur. Sed angeli Dei sancti nullo modo sic labi ante diluvium potuerunt. Unde per filios Dei intelliguntur filii Seth, qui boni erant, filias autem hominum nominat Scriptura eas quae natae erant de stirpe Cain. Neque mirandum est quod de eis gigantes nasci potuerunt, neque enim omnes gigantes fuerunt, sed multo plures ante diluvium quam post. Reply Obj. 6: As Augustine says (De Civ. Dei xv): Many persons affirm that they have had the experience, or have heard from such as have experienced it, that the Satyrs and Fauns, whom the common folk call incubi, have often presented themselves before women, and have sought and procured intercourse with them. Hence it is folly to deny it. But God’s holy angels could not fall in such fashion before the deluge. Hence by the sons of God are to be understood the sons of Seth, who were good; while by the daughters of men the Scripture designates those who sprang from the race of Cain. Nor is it to be wondered at that giants should be born of them; for they were not all giants, albeit there were many more before than after the deluge. Si tamen ex coitu daemonum aliqui interdum nascuntur, hoc non est per semen ab eis decisum, aut a corporibus assumptis, sed per semen alicuius hominis ad hoc acceptum, utpote quod idem daemon qui est succubus ad virum, fiat incubus ad mulierem; sicut et aliarum rerum semina assumunt ad aliquarum rerum generationem, ut Augustinus dicit, III de Trin.; ut sic ille qui nascitur non sit filius daemonis, sed illius hominis cuius est semen acceptum. Still if some are occasionally begotten from demons, it is not from the seed of such demons, nor from their assumed bodies, but from the seed of men taken for the purpose; as when the demon assumes first the form of a woman, and afterwards of a man; just as they take the seed of other things for other generating purposes, as Augustine says (De Trin. iii), so that the person born is not the child of a demon, but of a man. Quaestio 52 Question 52 De loco angeli Angels in Relation to Place Deinde quaeritur de loco angeli. Et circa hoc quaeruntur tria. We now inquire into the place of the angels. Touching this there are three subjects of inquiry: Primo, utrum angelus sit in loco. (1) Is the angel in a place? Secundo, utrum possit esse in pluribus locis simul. (2) Can he be in several places at once? Tertio, utrum plures angeli possint esse in eodem loco. (3) Can several angels be in the same place? Articulus 1 Article 1 Utrum angelus sit in loco Whether an angel is in a place? Ad primum sic proceditur. Videtur quod angelus non sit in loco. Dicit enim Boetius, in libro de Hebd., communis animi conceptio apud sapientes est, incorporalia in loco non esse. Et Aristoteles, in IV Physic., dicit quod non omne quod est, est in loco, sed mobile corpus. Sed angelus non est corpus, ut supra ostensum est. Ergo angelus non est in loco. Objection 1: It would seem that an angel is not in a place. For Boethius says (De Hebdom.): The common opinion of the learned is that things incorporeal are not in a place. And again, Aristotle observes (Phys. iv, 48,57) that it is not everything existing which is in a place, but only a movable body. But an angel is not a body, as was shown above (Q. 50). Therefore an angel is not in a place. Praeterea, locus est quantitas positionem habens. Omne ergo quod est in loco, habet aliquem situm. Sed habere situm non potest convenire angelo, cum substantia sua sit immunis a quantitate, cuius propria differentia est positionem habere. Ergo angelus non est in loco. Obj. 2: Further, place is a quantity having position. But everything which is in a place has some position. Now to have a position cannot befit an angel, since his substance is devoid of quantity, the proper difference of which is to have a position. Therefore an angel is not in a place. Praeterea, esse in loco est mensurari loco et contineri a loco, ut patet per Philosophum in IV Physic. Sed angelus non potest mensurari neque contineri a loco, quia continens est formalius contento, sicut aer aqua, ut dicitur in IV Physic. Ergo angelus non est in loco. Obj. 3: Further, to be in a place is to be measured and to be contained by such place, as is evident from the Philosopher (Phys. iv, 14,119). But an angel can neither be measured nor contained by a place, because the container is more formal than the contained; as air with regard to water (Phys. iv, 35,49). Therefore an angel is not in a place. Sed contra est quod in collecta dicitur, Angeli tui sancti, habitantes in ea, nos in pace custodiant. On the contrary, It is said in the Collect: Let Thy holy angels who dwell herein, keep us in peace. Respondeo dicendum quod angelo convenit esse in loco, aequivoce tamen dicitur angelus esse in loco, et corpus. Corpus enim est in loco per hoc, quod applicatur loco secundum contactum dimensivae quantitatis. Quae quidem in angelis non est; sed est in eis quantitas virtualis. Per applicationem igitur virtutis angelicae ad aliquem locum qualitercumque, dicitur angelus esse in loco corporeo. I answer that, It is befitting an angel to be in a place; yet an angel and a body are said to be in a place in quite a different sense. A body is said to be in a place in such a way that it is applied to such place according to the contact of dimensive quantity; but there is no such quantity in the angels, for theirs is a virtual one. Consequently an angel is said to be in a corporeal place by application of the angelic power in any manner whatever to any place. Et secundum hoc patet quod non oportet dicere quod angelus commensuretur loco; vel quod habeat situm in continuo. Haec enim conveniunt corpori locato, prout est quantum quantitate dimensiva. Similiter etiam non oportet propter hoc, quod contineatur a loco. Nam substantia incorporea sua virtute contingens rem corpoream, continet ipsam, et non continetur ab ea, anima enim est in corpore ut continens, et non ut contenta. Et similiter angelus dicitur esse in loco corporeo, non ut contentum, sed ut continens aliquo modo. Accordingly there is no need for saying that an angel can be deemed commensurate with a place, or that he occupies a space in the continuous; for this is proper to a located body which is endowed with dimensive quantity. In similar fashion it is not necessary on this account for the angel to be contained by a place; because an incorporeal substance virtually contains the thing with which it comes into contact, and is not contained by it: for the soul is in the body as containing it, not as contained by it. In the same way an angel is said to be in a place which is corporeal, not as the thing contained, but as somehow containing it. Et per hoc patet responsio ad obiecta. And hereby we have the answers to the objections. Articulus 2 Article 2 Utrum angelus possit esse in pluribus locis simul Whether an angel can be in several places at once? Ad secundum sic proceditur. Videtur quod angelus possit esse in pluribus locis simul. Angelus enim non est minoris virtutis quam anima. Sed anima est simul in pluribus locis, quia est tota in qualibet parte corporis, ut Augustinus dicit. Ergo angelus potest esse in pluribus locis simul. Objection 1: It would seem that an angel can be in several places at once. For an angel is not less endowed with power than the soul. But the soul is in several places at once, for it is entirely in every part of the body, as Augustine says (De Trin. vi). Therefore an angel can be in several places at once. Praeterea, angelus est in corpore assumpto; et cum assumat corpus continuum, videtur quod sit in qualibet eius parte. Sed secundum partes eius considerantur diversa loca. Ergo angelus est simul in pluribus locis. Obj. 2: Further, an angel is in the body which he assumes; and, since the body which he assumes is continuous, it would appear that he is in every part thereof. But according to the various parts there are various places. Therefore the angel is at one time in various places. Praeterea, Damascenus dicit quod ubi angelus operatur, ibi est. Sed aliquando operatur simul in pluribus locis, ut patet de angelo subvertente Sodomam, Gen. XIX. Ergo angelus potest esse in pluribus locis simul. Obj. 3: Further, Damascene says (De Fide Orth. ii) that where the angel operates, there he is. But occasionally he operates in several places at one time, as is evident from the angel destroying Sodom (Gen 19:25). Therefore an angel can be in several places at the one time. Sed contra est quod Damascenus dicit, quod angeli, dum sunt in caelo, non sunt in terra. On the contrary, Damascene says (De Fide Orth. ii) that while the angels are in heaven, they are not on earth. Respondeo dicendum quod angelus est virtutis et essentiae finitae. Divina autem virtus et essentia infinita est, et est universalis causa omnium, et ideo sua virtute omnia contingit, et non solum in pluribus locis est, sed ubique. Virtus autem angeli, quia finita est, non se extendit ad omnia, sed ad aliquid unum determinatum. Oportet enim quidquid comparatur ad unam virtutem, ut unum aliquid comparari ad ipsam. Sicut igitur universum ens comparatur ut unum aliquid ad universalem Dei virtutem, ita et aliquod particulare ens comparatur ut aliquid unum ad angeli virtutem. Unde cum angelus sit in loco per applicationem virtutis suae ad locum, sequitur quod non sit ubique, nec in pluribus locis, sed in uno loco tantum. I answer that, An angel’s power and nature are finite, whereas the Divine power and essence, which is the universal cause of all things, is infinite: consequently God through His power touches all things, and is not merely present in some places, but is everywhere. Now since the angel’s power is finite, it does not extend to all things, but to one determined thing. For whatever is compared with one power must be compared therewith as one determined thing. Consequently since all being is compared as one thing to God’s universal power, so is one particular being compared as one with the angelic power. Hence, since the angel is in a place by the application of his power to the place, it follows that he is not everywhere, nor in several places, but in only one place. Circa hoc tamen aliqui decepti sunt. Quidam enim, imaginationem transcendere non valentes, cogitaverunt indivisibilitatem angeli ad modum indivisibilitatis puncti, et inde crediderunt quod angelus non posset esse nisi in loco punctali. Sed manifeste decepti sunt. Nam punctum est indivisibile habens situm, sed angelus est indivisibile extra genus quantitatis et situs existens. Unde non est necesse quod determinetur ei unus locus indivisibilis secundum situm; sed vel divisibilis vel indivisibilis, vel maior vel minor, secundum quod voluntarie applicat suam virtutem ad corpus maius vel minus. Et sic totum corpus cui per suam virtutem applicatur, correspondet ei ut unus locus. Some, however, have been deceived in this matter. For some who were unable to go beyond the reach of their imaginations supposed the indivisibility of the angel to be like that of a point; consequently they thought that an angel could be only in a place which is a point. But they were manifestly deceived, because a point is something indivisible, yet having its situation; whereas the angel is indivisible, and beyond the genus of quantity and situation. Consequently there is no occasion for determining in his regard one indivisible place as to situation: any place which is either divisible or indivisible, great or small suffices, according as to his own free-will he applies his power to a great or to a small body. So the entire body to which he is applied by his power, corresponds as one place to him. Nec tamen oportet quod si aliquis angelus movet caelum, quod sit ubique. Primo quidem, quia non applicatur virtus eius nisi ad id quod primo ab ipso movetur, una autem pars caeli est in qua primo est motus, scilicet pars orientis, unde etiam Philosophus, in VIII Physic., virtutem motoris caelorum attribuit parti orientis. Secundo, quia non ponitur a philosophis quod una substantia separata moveat omnes orbes immediate. Unde non oportet quod sit ubique. Neither, if any angel moves the heavens, is it necessary for him to be everywhere. First of all, because his power is applied only to what is first moved by him. Now there is one part of the heavens in which there is movement first of all, namely, the part to the east: hence the Philosopher (Phys. viii, 84) attributes the power of the heavenly mover to the part which is in the east. Second, because philosophers do not hold that one separate substance moves all the spheres immediately. Hence it need not be everywhere. Sic igitur patet quod diversimode esse in loco convenit corpori, et angelo, et Deo. Nam corpus est in loco circumscriptive, quia commensuratur loco. Angelus autem non circumscriptive, cum non commensuretur loco, sed definitive, quia ita est in uno loco, quod non in alio. Deus autem neque circumscriptive neque definitive, quia est ubique. So, then, it is evident that to be in a place appertains quite differently to a body, to an angel, and to God. For a body is in a place in a circumscribed fashion, since it is measured by the place. An angel, however, is not there in a circumscribed fashion, since he is not measured by the place, but definitively, because he is in a place in such a manner that he is not in another. But God is neither circumscriptively nor definitively there, because He is everywhere. Et per hoc patet de facili responsio ad obiecta, quia totum illud cui immediate applicatur virtus angeli, reputatur ut unus locus eius, licet sit continuum. From this we can easily gather an answer to the objections: because the entire subject to which the angelic power is immediately applied, is reputed as one place, even though it be continuous. Articulus 3 Article 3 Utrum plures angeli possint simul esse in eodem loco Whether several angels can be at the same time in the same place? Ad tertium sic proceditur. Videtur quod plures angeli possint simul esse in eodem loco. Plura enim corpora non possunt esse simul in eodem loco, quia replent locum. Sed angeli non replent locum, quia solum corpus replet locum, ut non sit vacuum, ut patet per Philosophum, in IV Physic. Ergo plures angeli possunt esse in uno loco. Objection 1: It would seem that several angels can be at the same time in the same place. For several bodies cannot be at the same time in the same place, because they fill the place. But the angels do not fill a place, because only a body fills a place, so that it be not empty, as appears from the Philosopher (Phys. iv, 52,58). Therefore several angels can be in the one place. Praeterea, plus differt angelus et corpus quam duo angeli. Sed angelus et corpus sunt simul in eodem loco, quia nullus locus est qui non sit plenus sensibili corpore, ut probatur in IV Physic. Ergo multo magis duo angeli possunt esse in eodem loco. Obj. 2: Further, there is a greater difference between an angel and a body than there is between two angels. But an angel and a body are at the one time in the one place: because there is no place which is not filled with a sensible body, as we find proved in Phys. iv, text. 58. Much more, then, can two angels be in the same place. Praeterea, anima est in qualibet parte corporis, secundum Augustinum. Sed daemones, licet non illabantur mentibus, illabuntur tamen interdum corporibus, et sic anima et daemon sunt simul in eodem loco. Ergo, eadem ratione, quaecumque aliae spirituales substantiae. Obj. 3: Further, the soul is in every part of the body, according to Augustine (De Trin. vi). But demons, although they do not obsess souls, do obsess bodies occasionally; and thus the soul and the demon are at the one time in the same place; and consequently for the same reason all other spiritual substances. Sed contra, duae animae non sunt in eodem corpore. Ergo, pari ratione, neque duo angeli in eodem loco. On the contrary, There are not two souls in the same body. Therefore for a like reason there are not two angels in the same place.