Summa Theologica Part I (Prima Pars) Part 167

Reply Obj. 3: Spiritual powers are able to effect whatever happens in this visible world, by employing corporeal seeds by local movement.

Reply Obj. 4: Although the angels can do something which is outside the order of corporeal nature, yet they cannot do anything outside the whole created order, which is essential to a miracle, as above explained.

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QUESTION 111

THE ACTION OF THE ANGELS ON MAN (In Four Articles)

We now consider the action of the angels on man, and inquire:

(1) How far they can change them by their own natural power;

(2) How they are sent by G.o.d to the ministry of men;

(3) How they guard and protect men.

Under the first head there are four points of inquiry:

(1) Whether an angel can enlighten the human intellect?

(2) Whether he can change man's will?

(3) Whether he can change man's imagination?

(4) Whether he can change man's senses?

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FIRST ARTICLE [I, Q. 111, Art. 1]

Whether an Angel Can Enlighten Man?

Objection 1: It would seem that an angel cannot enlighten man. For man is enlightened by faith; hence Dionysius (Eccl. Hier. iii) attributes enlightenment to baptism, as "the sacrament of faith." But faith is immediately from G.o.d, according to Eph. 2:8: "By grace you are saved through faith, and that not of yourselves, for it is the gift of G.o.d." Therefore man is not enlightened by an angel; but immediately by G.o.d.

Obj. 2: Further, on the words, "G.o.d hath manifested it to them" (Rom.

1:19), the gloss observes that "not only natural reason availed for the manifestation of Divine truths to men, but G.o.d also revealed them by His work," that is, by His creature. But both are immediately from G.o.d--that is, natural reason and the creature. Therefore G.o.d enlightens man immediately.

Obj. 3: Further, whoever is enlightened is conscious of being enlightened. But man is not conscious of being enlightened by angels.

Therefore he is not enlightened by them.

_On the contrary,_ Dionysius says (Coel. Hier. iv) that the revelation of Divine things reaches men through the ministry of the angels. But such revelation is an enlightenment as we have stated (Q. 106, A. 1; Q. 107, A. 2). Therefore men are enlightened by the angels.

_I answer that,_ Since the order of Divine Providence disposes that lower things be subject to the actions of higher, as explained above (Q. 109, A. 2); as the inferior angels are enlightened by the superior, so men, who are inferior to the angels, are enlightened by them.

The modes of each of these kinds of enlightenment are in one way alike and in another way unlike. For, as was shown above (Q. 106, A.

1), the enlightenment which consists in making known Divine truth has two functions; namely, according as the inferior intellect is strengthened by the action of the superior intellect, and according as the intelligible species which are in the superior intellect are proposed to the inferior so as to be grasped thereby. This takes place in the angels when the superior angel divides his universal concept of the truth according to the capacity of the inferior angel, as explained above (Q. 106, A. 1).

The human intellect, however, cannot grasp the universal truth itself unveiled; because its nature requires it to understand by turning to the phantasms, as above explained (Q. 84, A. 7). So the angels propose the intelligible truth to men under the similitudes of sensible things, according to what Dionysius says (Coel. Hier. i), that, "It is impossible for the divine ray to s.h.i.+ne on us, otherwise than shrouded by the variety of the sacred veils." On the other hand, the human intellect as the inferior, is strengthened by the action of the angelic intellect. And in these two ways man is enlightened by an angel.

Reply Obj. 1: Two dispositions concur in the virtue of faith; first, the habit of the intellect whereby it is disposed to obey the will tending to Divine truth. For the intellect a.s.sents to the truth of faith, not as convinced by the reason, but as commanded by the will; hence Augustine says, "No one believes except willingly." In this respect faith comes from G.o.d alone. Secondly, faith requires that what is to be believed be proposed to the believer; which is accomplished by man, according to Rom. 10:17, "Faith cometh by hearing"; princ.i.p.ally, however, by the angels, by whom Divine things are revealed to men. Hence the angels have some part in the enlightenment of faith. Moreover, men are enlightened by the angels not only concerning what is to be believed; but also as regards what is to be done.

Reply Obj. 2: Natural reason, which is immediately from G.o.d, can be strengthened by an angel, as we have said above. Again, the more the human intellect is strengthened, so much higher an intelligible truth can be elicited from the species derived from creatures. Thus man is a.s.sisted by an angel so that he may obtain from creatures a more perfect knowledge of G.o.d.

Reply Obj. 3: Intellectual operation and enlightenment can be understood in two ways. First, on the part of the object understood; thus whoever understands or is enlightened, knows that he understands or is enlightened, because he knows that the object is made known to him. Secondly, on the part of the principle; and thus it does not follow that whoever understands a truth, knows what the intellect is, which is the principle of the intellectual operation. In like manner not everyone who is enlightened by an angel, knows that he is enlightened by him.

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SECOND ARTICLE [I, Q. 111, Art. 3]

Whether the Angels Can Change the Will of Man?

Objection 1: It would seem that the angels can change the will of man. For, upon the text, "Who maketh His angels spirits and His ministers a flame of fire" (Heb. 1:7), the gloss notes that "they are fire, as being spiritually fervent, and as burning away our vices."

This could not be, however, unless they changed the will. Therefore the angels can change the will.

Obj. 2: Further, Bede says (Super Matth. xv, 11), that, "the devil does not send wicked thoughts, but kindles them." Damascene, however, says that he also sends them; for he remarks that "every malicious act and unclean pa.s.sion is contrived by the demons and put into men"

(De Fide Orth. ii, 4); in like manner also the good angels introduce and kindle good thoughts. But this could only be if they changed the will. Therefore the will is changed by them.

Obj. 3: Further, the angel, as above explained, enlightens the human intellect by means of the phantasms. But as the imagination which serves the intellect can be changed by an angel, so can the sensitive appet.i.te which serves the will, because it also is a faculty using a corporeal organ. Therefore as the angel enlightens the mind, so can he change the will.

_On the contrary,_ To change the will belongs to G.o.d alone, according to Prov. 21:1: "The heart of the king is in the hand of the Lord, whithersoever He will He shall turn it."

_I answer that,_ The will can be changed in two ways. First, from within; in which way, since the movement of the will is nothing but the inclination of the will to the thing willed, G.o.d alone can thus change the will, because He gives the power of such an inclination to the intellectual nature. For as the natural inclination is from G.o.d alone Who gives the nature, so the inclination of the will is from G.o.d alone, Who causes the will.

Secondly, the will is moved from without. As regards an angel, this can be only in one way--by the good apprehended by the intellect.

Hence in as far as anyone may be the cause why anything be apprehended as an appetible good, so far does he move the will. In this way also G.o.d alone can move the will efficaciously; but an angel and man move the will by way of persuasion, as above explained (Q. 106, A. 2).

In addition to this mode the human will can be moved from without in another way; namely, by the pa.s.sion residing in the sensitive appet.i.te: thus by concupiscence or anger the will is inclined to will something. In this manner the angels, as being able to rouse these pa.s.sions, can move the will, not however by necessity, for the will ever remains free to consent to, or to resist, the pa.s.sion.

Reply Obj. 1: Those who act as G.o.d's ministers, either men or angels, are said to burn away vices, and to incite to virtue by way of persuasion.

Reply Obj. 2: The demon cannot put thoughts in our minds by causing them from within, since the act of the cogitative faculty is subject to the will; nevertheless the devil is called the kindler of thoughts, inasmuch as he incites to thought, by the desire of the things thought of, by way of persuasion, or by rousing the pa.s.sions.

Damascene calls this kindling "a putting in" because such a work is accomplished within. But good thoughts are attributed to a higher principle, namely, G.o.d, though they may be procured by the ministry of the angels.

Reply Obj. 3: The human intellect in its present state can understand only by turning to the phantasms; but the human will can will something following the judgment of reason rather than the pa.s.sion of the sensitive appet.i.te. Hence the comparison does not hold.

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THIRD ARTICLE [I, Q. 111, Art. 3]

Whether an Angel Can Change Man's Imagination?

Objection 1: It would seem that an angel cannot change man's imagination. For the phantasy, as is said _De Anima_ iii, is "a motion caused by the sense in act." But if this motion were caused by an angel, it would not be caused by the sense in act. Therefore it is contrary to the nature of the phantasy, which is the act of the imaginative faculty, to be changed by an angel.

Obj. 2: Further, since the forms in the imagination are spiritual, they are n.o.bler than the forms existing in sensible matter. But an angel cannot impress forms upon sensible matter (Q. 110, A. 2).

Therefore he cannot impress forms on the imagination, and so he cannot change it.

Obj. 3: Further, Augustine says (Gen. ad lit. xii, 12): "One spirit by intermingling with another can communicate his knowledge to the other spirit by these images, so that the latter either understands it himself, or accepts it as understood by the other." But it does not seem that an angel can be mingled with the human imagination, nor that the imagination can receive the knowledge of an angel. Therefore it seems that an angel cannot change the imagination.

Obj. 4: Further, in the imaginative vision man cleaves to the similitudes of the things as to the things themselves. But in this there is deception. So as a good angel cannot be the cause of deception, it seems that he cannot cause the imaginative vision, by changing the imagination.

_On the contrary,_ Those things which are seen in dreams are seen by imaginative vision. But the angels reveal things in dreams, as appears from Matt. 1:20; 2:13, 19 in regard to the angel who appeared to Joseph in dreams. Therefore an angel can move the imagination.