+inferiores vero ad inferiora.
+ Objection 1: 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." +
[33114] Iª q. 112 a. 3 arg. 1 Ad tertium sic +proceditur. Videtur quod etiam Angeli qui mittuntur, assistant. +Dicit enim Gregorius, in homilia, et mittuntur igitur Angeli, et +assistunt, quia etsi circumscriptus est angelicus spiritus, summus +tamen spiritus ipse, qui Deus est, circumscriptus non est.
+ Objection 2: 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" ( + Tob. 12:15). Therefore the angels who are sent, assist. +
[33115] Iª q. 112 a. 3 arg. 2 Praeterea, +Angelus Tobiae in ministerium missus fuit. Sed tamen ipse dixit, +ego sum Raphael Angelus, unus ex septem qui adstamus ante +Deum, ut habetur Tobiae XII. Ergo Angeli qui mittuntur, +assistunt.
+ Objection 3: Further, every holy angel is nearer to God than Satan is. Yet Satan assisted God, according to + Job 1:6: "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. +
[33116] Iª q. 112 a. 3 arg. 3 Praeterea, +quilibet Angelus beatus propinquior est Deo quam Satan. Sed Satan +assistit Deo; secundum quod dicitur Iob I, cum assisterent filii +Dei coram domino, affuit inter eos et Satan. Ergo multo magis +Angeli qui mittuntur in ministerium, assistunt.
+ Objection 4: 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 + Dan. 7:10: "Ten thousand times a hundred thousand stood before Him." Therefore the angels who are + sent also assist. +
[33117] Iª q. 112 a. 3 arg. 4 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, decies millies centena millia assistebant +ei. Ergo etiam illi qui ministrant, assistunt.
+ On the contrary, Gregory says, on + Job 25:3: "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. +
[33118] Iª q. 112 a. 3 s. c. Sed contra est +quod Gregorius dicit, XVII Moral., super illud Iob, numquid est +numerus militum eius? Assistunt, inquit, illae potestates, quae ad +quaedam hominibus nuntianda non exeunt. Ergo illi qui in +ministerium mittuntur, non assistunt.
+ I answer that, 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. +
[33119] Iª q. 112 a. 3 co. 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.
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. +
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 semper assistere, aut videre faciem +patris possunt, qui ad ministerium exterius mittuntur pro nostra +salute. 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.
From this may be deduced the reply to the first and second objections, which are based on the first mode of assisting.
[33120] Iª q. 112 a. 3 ad 1 Et per hoc patet +solutio ad primum et secundum, quae procedunt de primo modo +assistendi.
+ Reply to Objection 3: 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." +
[33121] Iª q. 112 a. 3 ad 3 Ad tertium +dicendum quod Satan non dicitur astitisse, sed inter assistentes +affuisse describitur, quia, ut Gregorius dicit II Moral., etsi +beatitudinem perdidit, naturam tamen Angelis similem non +amisit.
+ Reply to Objection 4: 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. +
[33122] Iª q. 112 a. 3 ad 4 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.
Objection 1: It would seem that all the angels of the second hierarchy are sent. For all the angels either assist, or minister, according to Dan. 7:10. But the angels of the second hierarchy do not assist; for they are enlightened by the angels of the first hierarchy, as @@ -6344,7 +6434,76 @@
[33186] Iª q. 113 a. 7 ad 4 Ad quartum dicendum quod Angeli ducuntur in iudicium pro peccatis hominum, non quasi rei, sed quasi testes, ad convincendum homines de eorum -ignavia.
+ Objection 1: It would seem that there can be 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. +
[33187] Iª q. 113 a. 8 arg. 1 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 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. +
[33188] Iª q. 113 a. 8 arg. 2 Praeterea, ubi +est perfecta caritas et iusta praelatio, non potest esse pugna. Sed +hoc totum est in Angelis. Ergo in Angelis non est pugna.
+ Objection 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. +
[33189] Iª q. 113 a. 8 arg. 3 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.
+ 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. +
[33190] Iª q. 113 a. 8 s. c. 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.
+ 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. +
[33191] Iª q. 113 a. 8 co. 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.
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. +
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.
From this the answers to the objections are clear.
[33192] Iª q. 113 a. 8 ad arg. Et per hoc +patet solutio ad obiecta.
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 semper assistere, aut videre faciem @@ -4395,7 +4395,7 @@ 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. Sed +praestabatur orationi Danielis, pro eodem populo deprecantis.
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
@@ -6228,4 +6228,4 @@
Iura omnia asservantur
OCLC nr. 49644264