Summa Theologica Part I (Prima Pars) Part 81

Under the first heading there are three points of inquiry:

(1) Whether angels have bodies naturally united to them?

(2) Whether they a.s.sume bodies?

(3) Whether they exercise functions of life in the bodies a.s.sumed?

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FIRST ARTICLE [I, Q. 51, Art. 1]

Whether the Angels Have Bodies Naturally United to Them?

Objection 1: It would seem that angels have bodies naturally united to them. For Origen says (Peri Archon i): "It is G.o.d's attribute alone--that is, it belongs to the Father, the Son, and the Holy Ghost, as a property of nature, that He is understood to exist without any material substance and without any companions.h.i.+p of corporeal addition." Bernard likewise says (Hom. vi. super Cant.): "Let us a.s.sign incorporeity to G.o.d alone even as we do immortality, whose nature alone, neither for its own sake nor on account of anything else, needs the help of any corporeal organ. But it is clear that every created spirit needs corporeal substance." Augustine also says (Gen. ad lit. iii): "The demons are called animals of the atmosphere because their nature is akin to that of aerial bodies."

But the nature of demons and angels is the same. Therefore angels have bodies naturally united to them.

Obj. 2: Further, Gregory (Hom. x in Ev.) calls an angel a rational animal. But every animal is composed of body and soul. Therefore angels have bodies naturally united to them.

Obj. 3: Further, life is more perfect in the angels than in souls.

But the soul not only lives, but gives life to the body. Therefore the angels animate bodies which are naturally united to them.

_On the contrary,_ Dionysius says (Div. Nom. iv) that "the angels are understood to be incorporeal."

_I answer that,_ The angels have not bodies naturally united to them. For whatever belongs to any nature as an accident is not found universally in that nature; thus, for instance, to have wings, because it is not of the essence of an animal, does not belong to every animal. Now since to understand is not the act of a body, nor of any corporeal energy, as will be shown later (Q. 75, A. 2), it follows that to have a body united to it is not of the nature of an intellectual substance, as such; but it is accidental to some intellectual substance on account of something else. Even so it belongs to the human soul to be united to a body, because it is imperfect and exists potentially in the genus of intellectual substances, not having the fulness of knowledge in its own nature, but acquiring it from sensible things through the bodily senses, as will be explained later on (Q. 84, A. 6; Q. 89, A. 1). Now whenever we find something imperfect in any genus we must presuppose something perfect in that genus. Therefore in the intellectual nature there are some perfectly intellectual substances, which do not need to acquire knowledge from sensible things. Consequently not all intellectual substances are united to bodies; but some are quite separated from bodies, and these we call angels.

Reply Obj. 1: As was said above (Q. 50, A. 1) it was the opinion of some that every being is a body; and consequently some seem to have thought that there were no incorporeal substances existing except as united to bodies; so much so that some even held that G.o.d was the soul of the world, as Augustine tells us (De Civ. Dei vii). As this is contrary to Catholic Faith, which a.s.serts that G.o.d is exalted above all things, according to Ps. 8:2: "Thy magnificence is exalted beyond the heavens"; Origen, while refusing to say such a thing of G.o.d, followed the above opinion of others regarding the other substances; being deceived here as he was also in many other points, by following the opinions of the ancient philosophers. Bernard's expression can be explained, that the created spirit needs some bodily instrument, which is not naturally united to it, but a.s.sumed for some purpose, as will be explained (A. 2). Augustine speaks, not as a.s.serting the fact, but merely using the opinion of the Platonists, who maintained that there are some aerial animals, which they termed demons.

Reply Obj. 2: Gregory calls the angel a rational animal metaphorically, on account of the likeness to the rational nature.

Reply Obj. 3: To give life effectively is a perfection simply speaking; hence it belongs to G.o.d, as is said (1 Kings 2:6): "The Lord killeth, and maketh alive." But to give life formally belongs to a substance which is part of some nature, and which has not within itself the full nature of the species. Hence an intellectual substance which is not united to a body is more perfect than one which is united to a body.

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SECOND ARTICLE [I, Q. 51, Art. 2]

Whether Angels a.s.sume Bodies?

Objection 1: It would seem that angels do not a.s.sume bodies. For there is nothing superfluous in the work of an angel, as there is nothing of the kind in the work of nature. But it would be superfluous for the angels to a.s.sume bodies, because an angel has no need for a body, since his own power exceeds all bodily power. Therefore an angel does not a.s.sume a body.

Obj. 2: Further, every a.s.sumption is terminated in some union; because to a.s.sume implies a taking to oneself [ad se sumere]. But a body is not united to an angel as to a form, as stated (A. 1); while in so far as it is united to the angel as to a mover, it is not said to be a.s.sumed, otherwise it would follow that all bodies moved by the angels are a.s.sumed by them. Therefore the angels do not a.s.sume bodies.

Obj. 3: Further, angels do not a.s.sume bodies from the earth or water, or they could not suddenly disappear; nor again from fire, otherwise they would burn whatever things they touched; nor again from air, because air is without shape or color. Therefore the angels do not a.s.sume bodies.

_On the contrary,_ Augustine says (De Civ. Dei xvi) that angels appeared to Abraham under a.s.sumed bodies.

_I answer that,_ Some have maintained that the angels never a.s.sume bodies, but that all that we read in Scripture of apparitions of angels happened in prophetic vision--that is, according to imagination. But this is contrary to the intent of Scripture; for whatever is beheld in imaginary vision is only in the beholder's imagination, and consequently is not seen by everybody. Yet Divine Scripture from time to time introduces angels so apparent as to be seen commonly by all; just as the angels who appeared to Abraham were seen by him and by his whole family, by Lot, and by the citizens of Sodom; in like manner the angel who appeared to Tobias was seen by all present. From all this it is clearly shown that such apparitions were beheld by bodily vision, whereby the object seen exists outside the person beholding it, and can accordingly be seen by all. Now by such a vision only a body can be beheld. Consequently, since the angels are not bodies, nor have they bodies naturally united with them, as is clear from what has been said (A. 1; Q. 50, A. 1), it follows that they sometimes a.s.sume bodies.

Reply Obj. 1: Angels need an a.s.sumed body, not for themselves, but on our account; that by conversing familiarly with men they may give evidence of that intellectual companions.h.i.+p which men expect to have with them in the life to come. Moreover that angels a.s.sumed bodies under the Old Law was a figurative indication that the Word of G.o.d would take a human body; because all the apparitions in the Old Testament were ordained to that one whereby the Son of G.o.d appeared in the flesh.

Reply Obj. 2: The body a.s.sumed is united to the angel not as its form, nor merely as its mover, but as its mover represented by the a.s.sumed movable body. For as in the Sacred Scripture the properties of intelligible things are set forth by the likenesses of things sensible, in the same way by Divine power sensible bodies are so fas.h.i.+oned by angels as fittingly to represent the intelligible properties of an angel. And this is what we mean by an angel a.s.suming a body.

Reply Obj. 3: Although air as long as it is in a state of rarefaction has neither shape nor color, yet when condensed it can both be shaped and colored as appears in the clouds. Even so the angels a.s.sume bodies of air, condensing it by the Divine power in so far as is needful for forming the a.s.sumed body.

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THIRD ARTICLE [I, Q. 51, Art. 3]

Whether the Angels Exercise Functions of Life in the Bodies a.s.sumed?

Objection 1: It would seem that the angels exercise functions of life in a.s.sumed bodies. For pretence is unbecoming in angels of truth. But it would be pretence if the body a.s.sumed by them, which seems to live and to exercise vital functions, did not possess these functions.

Therefore the angels exercise functions of life in the a.s.sumed body.

Obj. 2: Further, in the works of the angels there is nothing without a purpose. But eyes, nostrils, and the other instruments of the senses, would be fas.h.i.+oned without a purpose in the body a.s.sumed by the angel, if he perceived nothing by their means. Consequently, the angel perceives by the a.s.sumed body; and this is the most special function of life.

Obj. 3: Further, to move hither and thither is one of the functions of life, as the Philosopher says (De Anima ii). But the angels are manifestly seen to move in their a.s.sumed bodies. For it was said (Gen. 18:16) that "Abraham walked with" the angels, who had appeared to him, "bringing them on the way"; and when Tobias said to the angel (Tob. 5:7, 8): "Knowest thou the way that leadeth to the city of Medes?" he answered: "I know it; and I have often walked through all the ways thereof." Therefore the angels often exercise functions of life in a.s.sumed bodies.

Obj. 4: Further, speech is the function of a living subject, for it is produced by the voice, while the voice itself is a sound conveyed from the mouth. But it is evident from many pa.s.sages of Sacred Scripture that angels spoke in a.s.sumed bodies. Therefore in their a.s.sumed bodies they exercise functions of life.

Obj. 5: Further, eating is a purely animal function. Hence the Lord after His Resurrection ate with His disciples in proof of having resumed life (Luke 24). Now when angels appeared in their a.s.sumed bodies they ate, and Abraham offered them food, after having previously adored them as G.o.d (Gen. 18). Therefore the angels exercise functions of life in a.s.sumed bodies.

Obj. 6: Further, to beget offspring is a vital act. But this has befallen the angels in their a.s.sumed bodies; for it is related: "After the sons of G.o.d went in to the daughters of men, and they brought forth children, these are the mighty men of old, men of renown" (Gen. 6:4). Consequently the angels exercised vital functions in their a.s.sumed bodies.

_On the contrary,_ The bodies a.s.sumed by angels have no life, as was stated in the previous article (ad 3). Therefore they cannot exercise functions of life through a.s.sumed bodies.

_I answer that,_ Some functions of living subjects have something in common with other operations; just as speech, which is the function of a living creature, agrees with other sounds of inanimate things, in so far as it is sound; and walking agrees with other movements, in so far as it is movement. Consequently vital functions can be performed in a.s.sumed bodies by the angels, as to that which is common in such operations; but not as to that which is special to living subjects; because, according to the Philosopher (De Somn. et Vig. i), "that which has the faculty has the action." Hence nothing can have a function of life except what has life, which is the potential principle of such action.

Reply Obj. 1: As it is in no wise contrary to truth for intelligible things to be set forth in Scripture under sensible figures, since it is not said for the purpose of maintaining that intelligible things are sensible, but in order that properties of intelligible things may be understood according to similitude through sensible figures; so it is not contrary to the truth of the holy angels that through their a.s.sumed bodies they appear to be living men, although they are really not. For the bodies are a.s.sumed merely for this purpose, that the spiritual properties and works of the angels may be manifested by the properties of man and of his works. This could not so fittingly be done if they were to a.s.sume true men; because the properties of such men would lead us to men, and not to angels.

Reply Obj. 2: Sensation is entirely a vital function. Consequently it can in no way be said that the angels perceive through the organs of their a.s.sumed bodies. Yet such bodies are not fas.h.i.+oned in vain; for they are not fas.h.i.+oned for the purpose of sensation through them, but to this end, that by such bodily organs the spiritual powers of the angels may be made manifest; just as by the eye the power of the angel's knowledge is pointed out, and other powers by the other members, as Dionysius teaches (Coel. Hier.).

Reply Obj. 3: Movement coming from a united mover is a proper function of life; but the bodies a.s.sumed by the angels are not thus moved, since the angels are not their forms. Yet the angels are moved accidentally, when such bodies are moved, since they are in them as movers are in the moved; and they are here in such a way as not to be elsewhere, which cannot be said of G.o.d. Accordingly, although G.o.d is not moved when the things are moved in which He exists, since He is everywhere; yet the angels are moved accidentally according to the movement of the bodies a.s.sumed. But they are not moved according to the movement of the heavenly bodies, even though they be in them as the movers in the thing moved, because the heavenly bodies do not change place in their entirety; nor for the spirit which moves the world is there any fixed locality according to any restricted part of the world's substance, which now is in the east, and now in the west, but according to a fixed quarter; because "the moving energy is always in the east," as stated in Phys. viii, text 84.

Reply Obj. 4: Properly speaking, the angels do not talk through their a.s.sumed bodies; yet there is a semblance of speech, in so far as they fas.h.i.+on sounds in the air like to human voices.

Reply Obj. 5: Properly speaking, the angels cannot be said to eat, because eating involves the taking of food convertible into the substance of the eater.

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 a.s.sumed 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 offered them food, deeming them to be men, in whom, nevertheless, he wors.h.i.+pped G.o.d, as G.o.d is wont to be in the prophets, as Augustine says (De Civ. Dei xvi).

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 G.o.d's holy angels could not fall in such fas.h.i.+on before the deluge. Hence by the sons of G.o.d 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."

Still if some are occasionally begotten from demons, it is not from the seed of such demons, nor from their a.s.sumed bodies, but from the seed of men taken for the purpose; as when the demon a.s.sumes 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.

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QUESTION 52

OF THE ANGELS IN RELATION TO PLACE (In Three Articles)

We now inquire into the place of the angels. Touching this there are three subjects of inquiry:

(1) Is the angel in a place?