Aquinas: summa/bilingual/FP

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 inferior ministries.
 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 2 ad 4"><a name="33113" shape="rect"><span class="ref">[33113] Iª q. 112 a. 2 ad 4</span></a> Ad quartum
 dicendum quod in divinis ministeriis est multiplex gradus. Unde
 nihil prohibet etiam inaequales Angelos immediate ad ministeria
 mitti; ita tamen quod superiores mittantur ad altiora ministeria,
-inferiores vero ad inferiora.</p></div></div></div><div id="FP_Q112_A4" class="div4"><h4 id="FP_Q112_A4-p0.1">Q. 112. A. 4. Whether all the angels of the second hierarchy are sent?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A4-p2">
+inferiores vero ad inferiora.</p></div></div></div><div id="FP_Q112_A3" class="div4"><h4 id="FP_Q112_A3-p0.1">Q. 112. A. 3. Whether all the angels who are sent, assist?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p2">
+<b>Objection 1:</b> It would seem that the angels who are sent also assist. For Gregory says (Hom. xxxiv in Evang.): "So the angels are sent,
+and assist; for, though the angelic spirit is limited, yet the supreme Spirit, God, is not limited."
+</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 arg. 1"><a name="33114" shape="rect"><span class="ref">[33114] Iª q. 112 a. 3 arg. 1</span></a> Ad tertium sic
+proceditur. Videtur quod etiam Angeli qui mittuntur, assistant.
+Dicit enim Gregorius, in homilia, <i>et mittuntur igitur Angeli, et
+assistunt, quia etsi circumscriptus est angelicus spiritus, summus
+tamen spiritus ipse, qui Deus est, circumscriptus non est</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p3">
+<b>Objection 2:</b> Further, the angel was sent to administer to Tobias. Yet he said, "I am the angel Raphael, one of the seven who stand before
+the Lord" (
+<a class="scripRef" id="FP_Q112_A3-p3.1" href="./asv.html#Tob.12.15" target="asv">Tob. 12:15</a>). Therefore the angels who are sent, assist.
+</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 arg. 2"><a name="33115" shape="rect"><span class="ref">[33115] Iª q. 112 a. 3 arg. 2</span></a> Praeterea,
+Angelus Tobiae in ministerium missus fuit. Sed tamen ipse dixit,
+<i>ego sum Raphael Angelus, unus ex septem qui adstamus ante
+Deum</i>, ut habetur Tobiae XII. Ergo Angeli qui mittuntur,
+assistunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p4">
+<b>Objection 3:</b> Further, every holy angel is nearer to God than Satan is. Yet Satan assisted God, according to
+<a class="scripRef" id="FP_Q112_A3-p4.1" href="./asv.html#Job.1.6" target="asv"> Job 1:6</a>: "When the sons of God came to stand before the Lord, Satan also was present among them." Therefore much more do the angels,
+who are sent to minister, assist.
+</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 arg. 3"><a name="33116" shape="rect"><span class="ref">[33116] Iª q. 112 a. 3 arg. 3</span></a> Praeterea,
+quilibet Angelus beatus propinquior est Deo quam Satan. Sed Satan
+assistit Deo; secundum quod dicitur Iob I, <i>cum assisterent filii
+Dei coram domino, affuit inter eos et Satan</i>. Ergo multo magis
+Angeli qui mittuntur in ministerium, assistunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p5">
+<b>Objection 4:</b> Further, if the inferior angels do not assist, the reason is because they receive the Divine enlightenment, not immediately,
+but through the superior angels. But every angel receives the Divine enlightenment from a superior, except the one who is
+highest of all. Therefore only the highest angel would assist; which is contrary to the text of
+<a class="scripRef" id="FP_Q112_A3-p5.1" href="./asv.html#Dan.7.10" target="asv"> Dan. 7:10</a>: "Ten thousand times a hundred thousand stood before Him." Therefore the angels who are
+sent also assist.
+</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 arg. 4"><a name="33117" shape="rect"><span class="ref">[33117] Iª q. 112 a. 3 arg. 4</span></a> Praeterea, si
+inferiores Angeli non assistunt, hoc non est nisi quia non
+immediate, sed per superiores Angelos divinas illuminationes
+recipiunt. Sed quilibet Angelus per superiorem divinas
+illuminationes suscipit, excepto eo qui est inter omnes supremus.
+Ergo solus supremus Angelus assisteret. Quod est contra illud quod
+habetur Dan. VII, <i>decies millies centena millia assistebant
+ei</i>. Ergo etiam illi qui ministrant, assistunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p6">
+<b>On the contrary,</b> Gregory says, on
+<a class="scripRef" id="FP_Q112_A3-p6.1" href="./asv.html#Job.25.3" target="asv"> Job 25:3</a>: "Is there any numbering of His soldiers?" (Moral. xvii): "Those powers assist, who do not go forth as messengers to men."
+Therefore those who are sent in ministry do not assist.
+</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 s. c."><a name="33118" shape="rect"><span class="ref">[33118] Iª q. 112 a. 3 s. c.</span></a> Sed contra est
+quod Gregorius dicit, XVII Moral., super illud Iob, <i>numquid est
+numerus militum eius? Assistunt, inquit, illae potestates, quae ad
+quaedam hominibus nuntianda non exeunt</i>. Ergo illi qui in
+ministerium mittuntur, non assistunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p7">
+<b>I answer that,</b> The angels are spoken of as "assisting" and "administering," after the likeness of those who attend upon a king; some of
+whom ever wait upon him, and hear his commands immediately; while others there are to whom the royal commands are conveyed
+by those who are in attendance---for instance, those who are placed at the head of the administration of various cities; these
+are said to administer, not to assist.
+</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 co."><a name="33119" shape="rect"><span class="ref">[33119] Iª q. 112 a. 3 co.</span></a> Respondeo dicendum
+quod Angeli introducuntur assistentes et administrantes, ad
+similitudinem eorum qui alicui regi famulantur. Quorum aliqui
+semper ei assistunt, et eius praecepta immediate audiunt. Alii vero
+sunt, ad quos praecepta regalia per assistentes nuntiantur, sicut
+illi qui administrationi civitatum praeficiuntur, et hi dicuntur
+ministrantes, sed non assistentes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p8"> We must therefore observe that all the angels gaze upon the Divine Essence immediately; in regard to which all, even those
+who minister, are said to assist. Hence Gregory says (Moral. ii) that "those who are sent on the external ministry of our
+salvation can always assist and see the face of the Father." Yet not all the angels can perceive the secrets of the Divine
+mysteries in the clearness itself of the Divine Essence; but only the superior angels who announce them to the
+inferior: and in that respect only the superior angels belonging to the highest hierarchy are said to assist, whose special
+prerogative it is to be enlightened immediately by God.
+</p></div><div class="lat"><p class="latin">Considerandum est ergo quod
+omnes Angeli divinam essentiam immediate vident, et quantum ad hoc,
+omnes etiam qui ministrant, assistere dicuntur. Unde Gregorius
+dicit in II Moral., quod <i>semper assistere, aut videre faciem
+patris possunt, qui ad ministerium exterius mittuntur pro nostra
+salute</i>. Sed non omnes Angeli secreta divinorum mysteriorum in
+ipsa claritate divinae essentiae percipere possunt; sed soli
+superiores, per quos inferioribus denuntiantur. Et secundum hoc,
+soli superiores, qui sunt primae hierarchiae, assistere dicuntur,
+cuius proprium dicit esse Dionysius immediate a Deo illuminari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p9"> From this may be deduced the reply to the first and second objections, which are based on the first mode of assisting.</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 ad 1"><a name="33120" shape="rect"><span class="ref">[33120] Iª q. 112 a. 3 ad 1</span></a> Et per hoc patet
+solutio ad primum et secundum, quae procedunt de primo modo
+assistendi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p10">
+<b>Reply to Objection 3:</b> Satan is not described as having assisted, but as present among the assistants; for, as Gregory says (Moral. ii), "though
+he has lost beatitude, still he has retained a nature like to the angels."
+</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 ad 3"><a name="33121" shape="rect"><span class="ref">[33121] Iª q. 112 a. 3 ad 3</span></a> Ad tertium
+dicendum quod Satan non dicitur astitisse, sed inter assistentes
+affuisse describitur, quia, ut Gregorius dicit II Moral., <i>etsi
+beatitudinem perdidit, naturam tamen Angelis similem non
+amisit</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A3-p11">
+<b>Reply to Objection 4:</b> All the assistants see some things immediately in the glory of the Divine Essence; and so it may be said that it is the prerogative
+of the whole of the highest hierarchy to be immediately enlightened by God; while the higher ones among them see more than
+is seen by the inferior; some of whom enlighten others: as also among those who assist the king, one knows more of the king's
+secrets than another.
+</p></div><div class="lat"><p class="latin" title="I q. 112 a. 3 ad 4"><a name="33122" shape="rect"><span class="ref">[33122] Iª q. 112 a. 3 ad 4</span></a> Ad quartum
+dicendum quod omnes assistentes aliqua immediate vident in
+claritate divinae essentiae; et ideo totius primae hierarchiae
+proprium esse dicitur immediate illuminari a Deo. Sed superiores
+eorum plura percipiunt quam inferiores, de quibus illuminant alios,
+sicut etiam inter eos qui assistunt regi, plura scit de secretis
+regis unus quam alius.</p></div></div></div><div id="FP_Q112_A4" class="div4"><h4 id="FP_Q112_A4-p0.1">Q. 112. A. 4. Whether all the angels of the second hierarchy are sent?</h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q112_A4-p2">
 <b>Objection 1:</b> It would seem that all the angels of the second hierarchy are sent. For all the angels either assist, or minister, according
 to
 <a class="scripRef" id="FP_Q112_A4-p2.1" href="./asv.html#Dan.7.10" target="asv">Dan. 7:10</a>. But the angels of the second hierarchy do not assist; for they are enlightened by the angels of the first hierarchy, as
 Dionysius says (Coel. Hier. viii). Therefore all the angels of the second hierarchy are sent in ministry.
 </p></div><div class="lat"><p class="latin" title="I q. 112 a. 4 arg. 1"><a name="33123" shape="rect"><span class="ref">[33123] Iª q. 112 a. 4 arg. 1</span></a> Ad quartum sic
 providentiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A7-p11">
 <b>Reply to Objection 4:</b> The angels are brought into judgment for the sins of men, not as guilty, but as witnesses to convict man of weakness.
 </p></div><div class="lat"><p class="latin" title="I q. 113 a. 7 ad 4"><a name="33186" shape="rect"><span class="ref">[33186] Iª q. 113 a. 7 ad 4</span></a> Ad quartum
 dicendum quod Angeli ducuntur in iudicium pro peccatis hominum, non
 quasi rei, sed quasi testes, ad convincendum homines de eorum
-ignavia.</p></div></div></div></div>
+ignavia.</p></div></div></div><div id="FP_Q113_A8" class="div4"><h4 id="FP_Q113_A8-p0.1">Q. 113. A. 8. Whether there can be strife or discord among the angels? </h4><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A8-p2">
+<b>Objection 1:</b> It would seem that there can be strife or discord among the angels. For it is written (
+<a class="scripRef" id="FP_Q113_A8-p2.1" href="./asv.html#Job.25.2" target="asv">Job 25:2</a>): "Who maketh peace in His high places." But strife is opposed to peace. Therefore among the high angels there is no strife.
+</p></div><div class="lat"><p class="latin" title="I q. 113 a. 8 arg. 1"><a name="33187" shape="rect"><span class="ref">[33187] Iª q. 113 a. 8 arg. 1</span></a> Ad octavum sic
+proceditur. Videtur quod inter Angelos non possit esse pugna seu
+discordia. Dicitur enim Iob XXV, <i>qui facit concordiam in
+sublimibus</i>. Sed pugna opponitur concordiae. Ergo in sublimibus
+Angelis non est pugna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A8-p3">
+<b>Objection 2:</b> 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.
+</p></div><div class="lat"><p class="latin" title="I q. 113 a. 8 arg. 2"><a name="33188" shape="rect"><span class="ref">[33188] Iª q. 113 a. 8 arg. 2</span></a> Praeterea, ubi
+est perfecta caritas et iusta praelatio, non potest esse pugna. Sed
+hoc totum est in Angelis. Ergo in Angelis non est pugna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A8-p4">
+<b>Objection 3:</b> 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.
+</p></div><div class="lat"><p class="latin" title="I q. 113 a. 8 arg. 3"><a name="33189" shape="rect"><span class="ref">[33189] Iª q. 113 a. 8 arg. 3</span></a> 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.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A8-p5">
+<b>On the contrary,</b> It is written (
+<a class="scripRef" id="FP_Q113_A8-p5.1" href="./asv.html#Dan.10.13" target="asv">Dan. 10:13</a>): "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.
+</p></div><div class="lat"><p class="latin" title="I q. 113 a. 8 s. c."><a name="33190" shape="rect"><span class="ref">[33190] Iª q. 113 a. 8 s. c.</span></a> Sed contra est
+quod dicitur Dan. X, ex persona Gabrielis, <i>princeps regni
+Persarum restitit mihi viginti et uno diebus</i>. Hic autem
+princeps Persarum erat Angelus regno Persarum in custodiam
+deputatus. Ergo unus bonus Angelus resistit alii, et sic inter eos
+est pugna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A8-p6">
+<b>I answer that,</b> 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.
+</p></div><div class="lat"><p class="latin" title="I q. 113 a. 8 co."><a name="33191" shape="rect"><span class="ref">[33191] Iª q. 113 a. 8 co.</span></a> 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.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A8-p7"> 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.
+</p></div><div class="lat"><p class="latin">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.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FP_Q113_A8-p8"> From this the answers to the objections are clear.</p></div><div class="lat"><p class="latin" title="I q. 113 a. 8 ad arg."><a name="33192" shape="rect"><span class="ref">[33192] Iª q. 113 a. 8 ad arg.</span></a> Et per hoc
+patet solutio ad obiecta.</p></div></div></div></div>
 <div id="FP_Q114" class="div3">
 <h3 id="FP_Q114-p0.1">Q. 114. OF THE ASSAULTS OF THE DEMONS (FIVE ARTICLES) </h3>
 <div><div class="bilingual"><div class="eng"><div class="div4">
 <p id="FP_Q114-p2"> We now consider the assaults of the demons. Under this head there are five points of inquiry:</p><p id="FP_Q114-p3"><a href="#FP_Q114_A1"> (1) Whether men are assailed by the demons?</a></p><p id="FP_Q114-p4"><a href="#FP_Q114_A2"> (2) Whether to tempt is proper to the devil?</a></p><p id="FP_Q114-p5"><a href="#FP_Q114_A3"> (3) Whether all the sins of men are to be set down to the assaults or temptations of the demons?</a></p><p id="FP_Q114-p6"><a href="#FP_Q114_A4"> (4) Whether they can work real miracles for the purpose of leading men astray?</a></p><p id="FP_Q114-p7"><a href="#FP_Q114_A5"> (5) Whether the demons who are overcome by men, are hindered from making further assaults?</a></p>
 </div></div><div class="lat"><p class="latin" title="I q. 114 pr."><a name="33193" shape="rect"><span class="ref">[33193]

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