LatineEnglish
Articulus Octavus
De bonorum Angelorum ministeriis
De bonorum Angelorum ministeriis
Eighth Article
820. Necesse est imprimis quaedam exponere sive ut doctrina Ecclesiae, hac de re, intelligatur, sive ut certa ab incertis secernantur - tum quae omnino tenenda sunt argumentis confirmabimus.
820. First it is necessary to set forth certain things, both so that the doctrine of the Church on this matter may be understood, and so that certain things may be separated from uncertain things; then we shall confirm by arguments the things which must altogether be held.
§ I. Quaedam praestituuntur
§ I. Certain Things Are Set Down Beforehand
821. Considerari possunt Angelorum officia erga Deum - erga Christum - erga homines. - Certum est enim Deum, qui universa propter semetipsum operatus est, etiam Angelos ad hunc finem ordinasse. Unde Ps. 96. 7. legitur: "Adorate eum omnes Angeli ejus." Dan. 3. 58.: "Benedicite Angeli Domini Domino, laudate et superexaltate eum in saecula." - Officium hoc laudandi Deum Angeli exequuntur. Unde Job. 38. 7.: "Ubi eras ... cum me laudarent simul astra matutina, et jubilarent omnes filii Dei?" - Is. 6. 3.: "Seraphim ... clamabant alter ad alterum: Sanctus, Sanctus, Sanctus Dominus Deus exercituum, plena est omnis terra gloria ejus." - Amorem suum erga Deum Angeli demonstrant ei serviendo. Unde Dan. 7. 10.: "Millia millium ministrabant ei." Ps. 102. 20. seq. "Potentes virtute, facientes verbum illius ad audiendam vocem sermonum ejus ... ministri ejus, qui facitis voluntatem ejus."
821. The offices of angels can be considered toward God, toward Christ, and toward men. - For it is certain that God, who has worked all things for his own sake, also ordered the angels to this end. Hence Psalm 96:7 says: "Adore him, all his angels." Daniel 3:58: "Bless the Lord, angels of the Lord, praise and superexalt him forever." - The angels carry out this office of praising God. Hence Job 38:7: "Where were you ... when the morning stars praised me together, and all the sons of God rejoiced?" - Isaiah 6:3: "The Seraphim ... cried one to another: Holy, Holy, Holy, Lord God of hosts; the whole earth is full of his glory." - The angels demonstrate their love toward God by serving him. Hence Daniel 7:10: "Thousands of thousands ministered to him." Psalm 102:20 ff.: "Mighty in strength, doing his word, to hear the voice of his words ... his ministers, who do his will."
822. Quamvis autem Filius Dei humanam naturam Angelica inferiorem assumpserit, certe tamen Angeli Verbum Incarnatum adorare, eique servire obligantur. Hebr. 1. 6.: "Cum iterum introducit primogenitum in orbem terrae dicit: et adorent eum omnes Angeli Dei. In nomine Jesu omne genu flectatur caelestium, terrestrium et infernorum." - Unde in ejus nativitate, ut dicitur Luc. 2. 13. 14.: "Subito facta est cum Angelo multitudo militiae caelestis laudantium Deum et dicentium: Gloria in altissimis Deo, et in terra pax hominibus bonae voluntatis." - Et iis omissis, quae post superatam tentationem in deserto, in resurrectionis et ascensionis gloria propaganda Angeli praestiterunt; sufficit in mentem revocare quae leguntur Apoc. 5. 11. 12.: "Vidi, et audivi vocem Angelorum multorum in circuitu throni ... et erat numerus eorum millia millium dicentium voce magna: Dignus est Agnus, qui occisus est, accipere virtutem, et divinitatem et sapientiam, et fortitudinem, et honorem, et gloriam, et benedictionem."
822. Although the Son of God assumed a human nature lower than the angelic nature, nevertheless certainly angels are bound to adore the Incarnate Word and serve him. Hebrews 1:6: "When again he brings the firstborn into the world, he says: and let all the angels of God adore him. In the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth." - Hence at his nativity, as is said in Luke 2:13-14: "Suddenly there was with the angel a multitude of the heavenly army praising God and saying: Glory to God in the highest, and on earth peace to men of good will." - And omitting those things which the angels performed after the temptation in the desert had been overcome, and in spreading the glory of the resurrection and ascension, it suffices to recall to mind what is read in Apocalypse 5:11-12: "I saw and heard the voice of many angels around the throne ... and their number was thousands of thousands, saying with a loud voice: Worthy is the Lamb who was slain to receive power and divinity and wisdom and strength and honor and glory and blessing."
823. At vero nos hic agimus de bonorum Angelorum ministeriis circa homines, seu de Angelorum custodia. "Est Dei providentia," inquit Catechismus Romanus (P. 4. c. 2. n. 4.), "datum hoc negotium angelis, ut custodiant humanum genus, singulisque hominibus praesto sint, ne gravius aliquod detrimentum accipiant. Nam ut parentes, si infesta et periculosa via filiis iter faciendum sit, custodes adhibent, et periculorum adjutores; sic caelestis Parens in hoc itinere quo ad caelestem patriam contendimus, singulos nobis praeposuit angelos, quorum ope ac diligentia tecti, furtim paratos ab hostibus laqueos vitaremus, et factos in nos horribiles impetus repelleremus, iisque ducibus rectum iter teneremus, ne objectus aliquis error a fallaci adversario nos de via posset deducere, quae ducit in caelum."
823. But here we are dealing with the ministries of the good angels concerning men, or with the guardianship of angels. "By the providence of God," says the Roman Catechism (Part 4, c. 2, n. 4), "this task has been given to angels, that they guard the human race and be present to individual men, lest they receive some more serious harm. For just as parents, if a hostile and dangerous road must be traveled by their children, employ guardians and helpers against dangers, so the heavenly Parent, in this journey by which we strive toward the heavenly fatherland, has set over us individual angels. Covered by their help and diligence, we may avoid snares secretly prepared by enemies, repel horrible attacks made against us, and with them as guides hold the right way, lest some error set before us by the deceitful adversary be able to lead us away from the road which leads to heaven."
824. Non defuerunt qui et hoc catholicae doctrinae caput inficiarentur. "Cur quaerunt nonnulli cum Kant, cur Angeli tutelares nunc tam parum se produnt? cur nullae amplius dantur apparitiones Angelorum? Et si isti ad nostram custodiam dati sunt, cur a nobis tot non arcent calamitates, quibus torquemur? - Cur nos a patrandis sceleribus non removent? Ipsa ergo experientia Angelorum custodiam dubiam reddit, et merito dicitur, opinionem de Angelorum tutela ex Ethnicorum fabulis de geniis cuilibet homini assistentibus originem sumpsisse."
824. There have not been lacking those who would deny this head also of Catholic doctrine. "Why," some ask with Kant, "do guardian angels now reveal themselves so little? Why are no apparitions of angels given any longer? And if they have been given for our guardianship, why do they not ward off from us so many calamities by which we are tormented? Why do they not remove us from committing crimes? Therefore experience itself renders doubtful the guardianship of angels, and rightly it is said that the opinion concerning the guardianship of angels took its origin from the fables of the heathen concerning geniuses assisting each man."
825. Verum ne frustra tempus teramus in hujusmodi impietatibus evidenter absurdis directe refutandis; paucis potius catholicam doctrinam exponemus. Ac imprimis plura hic distinguenda sunt. Quod generatim Angeli hominum tutelae praeficiantur de fide est, ut Theologi unanimiter docent. - Non aeque tamen certum est singulis hominibus, singulos Angelos tutelares concedi. Et quidem si sermo sit de electis, justis, atque etiam fidelibus, sententia affirmans adeo certa est ex Patrum consensu, ut sine temeritate haud negari posse videatur.
825. But lest we spend time fruitlessly in directly refuting impieties of this sort, which are evidently absurd, we shall rather set forth Catholic doctrine in a few words. And first, several things must here be distinguished. That angels are generally placed over the guardianship of men is of faith, as theologians unanimously teach. - Yet it is not equally certain that individual guardian angels are granted to individual men. And indeed, if the discussion concerns the elect, the just, and even the faithful, the affirmative opinion is so certain from the consensus of the Fathers that it seems it cannot be denied without temerity.
826. Si vero sermo sit praesertim de non praedestinatis, quidam, uti refert Origenes (in Joan. tract. 5.) negaverunt eis Angelos in custodiam deputari. - Quam sententiam confirmare videbantur ex illo Hebr. "Omnes sunt administratorii spiritus, in ministerium missi propter eos, qui haereditatem capiunt salutis."
Sed haec sententia communiter jam a Theologis rejicitur. Etenim a) custodia angelica in latitudine auxilii sufficientis ad salutem continetur: sed auxilium sufficiens commune est reprobis, ergo etiam angelica custodia. - b) Custodia haec in reprobis, licet non habeat effectum meriti vitae aeternae, nihilominus per illam retrahentur a multis, et majoribus malis, vel praecaventur. Addo etiam posse habere effectum meriti vitae aeternae pro aliquo tempore. c) Hoc modo divina providentia justior, et universalior ostenditur: declaratur a contrario, quia Deus permittit praedestinatos habere daemones ad eorum perniciem destinatos, ergo et reprobis angelicam custodiam non denegat.
Reproborum autem custodia etiam in bonum praedestinatorum redundat: nam per illam arcentur daemones instigantes reprobos homines, ne noceant electis, quantum cupiunt. Et hoc modo potest sufficienter responderi ad verba Pauli, sic enim ministeria angelorum circa reprobos in bonum redundant eorum, qui haereditatem capiunt salutis. Sicut de se dicit idem Paul. 2. Tim. 2. "Omnia sustineo propter electos," quamvis omnibus indifferenter inserviret, et pro omnibus laboraret. Significare ergo voluit Paulus illis verbis, finem ministerii angelici in universum esse hominum salutem, et ideo circa omnes exerceri, licet fructus illorum maxime in his compleatur, qui cum effectu salvantur.
Sed haec sententia communiter jam a Theologis rejicitur. Etenim a) custodia angelica in latitudine auxilii sufficientis ad salutem continetur: sed auxilium sufficiens commune est reprobis, ergo etiam angelica custodia. - b) Custodia haec in reprobis, licet non habeat effectum meriti vitae aeternae, nihilominus per illam retrahentur a multis, et majoribus malis, vel praecaventur. Addo etiam posse habere effectum meriti vitae aeternae pro aliquo tempore. c) Hoc modo divina providentia justior, et universalior ostenditur: declaratur a contrario, quia Deus permittit praedestinatos habere daemones ad eorum perniciem destinatos, ergo et reprobis angelicam custodiam non denegat.
Reproborum autem custodia etiam in bonum praedestinatorum redundat: nam per illam arcentur daemones instigantes reprobos homines, ne noceant electis, quantum cupiunt. Et hoc modo potest sufficienter responderi ad verba Pauli, sic enim ministeria angelorum circa reprobos in bonum redundant eorum, qui haereditatem capiunt salutis. Sicut de se dicit idem Paul. 2. Tim. 2. "Omnia sustineo propter electos," quamvis omnibus indifferenter inserviret, et pro omnibus laboraret. Significare ergo voluit Paulus illis verbis, finem ministerii angelici in universum esse hominum salutem, et ideo circa omnes exerceri, licet fructus illorum maxime in his compleatur, qui cum effectu salvantur.
826. But if the discussion especially concerns the non-predestined, certain authors, as Origen reports (on John, tractate 5), denied that angels are deputed to them in guardianship. - They seemed to confirm this opinion from that passage of Hebrews: "Are they not all ministering spirits, sent into ministry for the sake of those who receive the inheritance of salvation?"
But this opinion is now commonly rejected by theologians. For a) angelic guardianship is contained in the breadth of sufficient help for salvation; but sufficient help is common to the reprobate; therefore so also is angelic guardianship. - b) This guardianship among the reprobate, although it does not have the effect of the merit of eternal life, nevertheless through it they are withdrawn from many and greater evils, or are guarded beforehand. I add also that it can have the effect of the merit of eternal life for some time. c) In this way divine providence is shown to be more just and more universal; it is declared from the contrary, because God permits the predestined to have demons assigned for their destruction; therefore he also does not deny angelic guardianship to the reprobate.
But the guardianship of the reprobate also redounds to the good of the predestined; for through it demons who instigate reprobate men are restrained, lest they harm the elect as much as they desire. And in this way one can sufficiently answer the words of Paul, for thus the ministries of angels concerning the reprobate redound to the good of those who receive the inheritance of salvation. Just as the same Paul says of himself in 2 Timothy 2: "I endure all things for the sake of the elect," although he served all indifferently and labored for all. Therefore Paul wished to signify by those words that the end of angelic ministry in general is the salvation of men, and that therefore it is exercised concerning all, although its fruit is completed chiefly in those who are saved with effect.
But this opinion is now commonly rejected by theologians. For a) angelic guardianship is contained in the breadth of sufficient help for salvation; but sufficient help is common to the reprobate; therefore so also is angelic guardianship. - b) This guardianship among the reprobate, although it does not have the effect of the merit of eternal life, nevertheless through it they are withdrawn from many and greater evils, or are guarded beforehand. I add also that it can have the effect of the merit of eternal life for some time. c) In this way divine providence is shown to be more just and more universal; it is declared from the contrary, because God permits the predestined to have demons assigned for their destruction; therefore he also does not deny angelic guardianship to the reprobate.
But the guardianship of the reprobate also redounds to the good of the predestined; for through it demons who instigate reprobate men are restrained, lest they harm the elect as much as they desire. And in this way one can sufficiently answer the words of Paul, for thus the ministries of angels concerning the reprobate redound to the good of those who receive the inheritance of salvation. Just as the same Paul says of himself in 2 Timothy 2: "I endure all things for the sake of the elect," although he served all indifferently and labored for all. Therefore Paul wished to signify by those words that the end of angelic ministry in general is the salvation of men, and that therefore it is exercised concerning all, although its fruit is completed chiefly in those who are saved with effect.
827. Imo communior est opinio, Patrum sententiis innixa, non tantum singulis hominibus, sed et nationibus, regnis, provinciis Angelos praefici.
Ita ex Dan. 10. 13.: "Princeps regni Persarum restitit mihi viginti et uno diebus: et ecce Michael, unus de Principibus primis venit in adjutorium meum, et ego remansi ibi juxta regem Persarum." - Et S. Basilius (c. Eunom. l. 3. n. 1.) de Angelis dicit: "Ex iis alii quidem praefecti sunt Gentibus, alii vero cuique fideli adjuncti comites sunt." - Theodoretus (quaes. 3. in Gen.): "Cuique genti proprium Angelum praeesse affirmat Scriptura." - S. Hieronymus (in c. 7. Dan.): "Quatuor ventos caeli, quatuor arbitror angelicas Potestates, quibus principalia regna commissa sunt juxta illud, quod Deut. 32. legimus: "Quando dividebat Altissimus terram juxta numerum Angelorum Dei." Similia habent et alii Patres.
Ita ex Dan. 10. 13.: "Princeps regni Persarum restitit mihi viginti et uno diebus: et ecce Michael, unus de Principibus primis venit in adjutorium meum, et ego remansi ibi juxta regem Persarum." - Et S. Basilius (c. Eunom. l. 3. n. 1.) de Angelis dicit: "Ex iis alii quidem praefecti sunt Gentibus, alii vero cuique fideli adjuncti comites sunt." - Theodoretus (quaes. 3. in Gen.): "Cuique genti proprium Angelum praeesse affirmat Scriptura." - S. Hieronymus (in c. 7. Dan.): "Quatuor ventos caeli, quatuor arbitror angelicas Potestates, quibus principalia regna commissa sunt juxta illud, quod Deut. 32. legimus: "Quando dividebat Altissimus terram juxta numerum Angelorum Dei." Similia habent et alii Patres.
827. Indeed the more common opinion, resting on the opinions of the Fathers, is that angels are placed not only over individual men, but also over nations, kingdoms, and provinces.
Thus from Daniel 10:13: "The prince of the kingdom of the Persians resisted me for twenty-one days; and behold Michael, one of the first Princes, came to my help, and I remained there near the king of the Persians." - And St. Basil (Against Eunomius, book 3, n. 1) says of the angels: "Of these, some indeed have been appointed over nations, while others have been joined as companions to each faithful person." - Theodoret (Question 3 on Genesis): "Scripture affirms that a proper angel presides over each nation." - St. Jerome (on Daniel, chapter 7): "The four winds of heaven I think are four angelic Powers, to whom the principal kingdoms have been entrusted, according to what we read in Deuteronomy 32: 'When the Most High divided the earth according to the number of the angels of God.'" Similar things are held also by other Fathers.
Thus from Daniel 10:13: "The prince of the kingdom of the Persians resisted me for twenty-one days; and behold Michael, one of the first Princes, came to my help, and I remained there near the king of the Persians." - And St. Basil (Against Eunomius, book 3, n. 1) says of the angels: "Of these, some indeed have been appointed over nations, while others have been joined as companions to each faithful person." - Theodoret (Question 3 on Genesis): "Scripture affirms that a proper angel presides over each nation." - St. Jerome (on Daniel, chapter 7): "The four winds of heaven I think are four angelic Powers, to whom the principal kingdoms have been entrusted, according to what we read in Deuteronomy 32: 'When the Most High divided the earth according to the number of the angels of God.'" Similar things are held also by other Fathers.
828. Ex his vero colligunt Theologi, Ecclesiis, Religiosis communitatibus, personis publicis pro hac qualitate, Angelos custodes concedi. Vide Suarez (de Angelis l. 6. c. 17. nn. 22. seqq.) - Haec quidem de amplitudine ministerii Angelorum circa homines.
828. From these things theologians gather that guardian angels are granted to churches, religious communities, and public persons according to this quality. See Suarez (On Angels, book 6, chapter 17, nn. 22 ff.). - These things, then, concern the breadth of the ministry of angels around men.
829. Nunc si quaeras, quales Angeli ad hominum custodiam deputantur; D. Thomas innixus auctoritati Dionysii ac S. Gregorii M., docet, tres ordines primae Hierarchiae, et primum secundae Hierarchiae nunquam mitti, quoniam isti quatuor ordines solum ad Deum colendum et laudandum destinantur, missionem ergo tantum ad quinque inferiores choros pertinere: idem sentiunt S. Bonaventura, Richardus a S. Victore etc. Distinguunt missionem ad aliquod exterius ministerium immediatam, in qua missus per se ipsum opus exequitur, et mediatam, vi cujus quis imperio suo movet alium ad opus exequendum: illam Angelis quinque inferiorum ordinum; hanc vero Angelis superiorum Ordinum adscribunt, et sic loca S. Scripturae citata declarant, in quibus, e. g., Seraphino adscribitur, quod hic per inferiorem Angelum fecit. Alii vero, nulla facta distinctione, Angelos uniuscumque ordinis mitti adstruunt, praecipue ex illo Hebr. 1. 14. "Omnes sunt administratorii spiritus in ministerium missi." Vide Suarez (de Angelis l. 6. c. 18.)
829. Now if you ask what sort of angels are deputed to the guardianship of men, St. Thomas, relying on the authority of Dionysius and St. Gregory the Great, teaches that the three orders of the first hierarchy and the first of the second hierarchy are never sent, since those four orders are destined only for worshiping and praising God; therefore mission pertains only to the five lower choirs. St. Bonaventure, Richard of St. Victor, and others think the same. They distinguish an immediate mission to some external ministry, in which the one sent executes the work through himself, and a mediate mission, by force of which one moves another by his command to executing a work. They ascribe the former to the angels of the five lower orders, but the latter to the angels of the higher orders; and thus they explain the cited passages of Sacred Scripture in which, for example, something is ascribed to a Seraph which he did through a lower angel. Others, however, with no distinction made, maintain that angels of any order are sent, chiefly from Hebrews 1:14: "They are all ministering spirits sent into ministry." See Suarez (On Angels, book 6, chapter 18).
830. Si denique de officiis in specie quaeras, quae hominibus Angeli praestant, ea ad quatuor facile reduci possunt. 1. Ut Angeli ab eis, quos custodiunt avertant damna exteriora, ipsosque cum in illa inciderint, ab iis eripiant. Gen. 48. "Angelus qui eruit me de cunctis malis." Vide 1. 4. Regum cap. 6. et 19. Tob. 6. Judith. 13. et alibi saepe.
2. Ut arceant daemones ne hominibus noceant; vel, non tantum, nec tam frequenter quam vellent, sive in peccatum eos inducendo, sive aliter Tob. 6. et 8.
3. Ut sanctas cogitationes suggerant, ad bonum excitent, boni faciendi occasiones subministrent, corripiant, hortentur, et doceant. Gen. 16. et 18. Exodi 23. Judith. 13. Tobiae 6. 11. 12. Actor. 5. 8. 10. Matth. 1.
4. Ut Deo preces nostras offerant. Unde S. Augustinus (Ep. 120. c. 29.) ad haec verba Raphaelis, "Ego obtuli memoriam orationis vestrae" (ita enim ipse legit Tob. 12.) non (inquit) ut tunc Deus noverit quid velimus, vel quo indigeamus; novit enim Pater vester ait Dominus, quid vobis necessarium sit prius quam petatis ab eo, sed quia necesse habet rationalis creatura obtemperans Deo temporales causas ad aeternam veritatem referre, sive petendo quid erga se fiat, sive consulendo quod faciat: qui pius mentis affectus est; ut ipsa construatur, non ut Deus instruatur." Vid. Suarez (l. c. c. 19.)
2. Ut arceant daemones ne hominibus noceant; vel, non tantum, nec tam frequenter quam vellent, sive in peccatum eos inducendo, sive aliter Tob. 6. et 8.
3. Ut sanctas cogitationes suggerant, ad bonum excitent, boni faciendi occasiones subministrent, corripiant, hortentur, et doceant. Gen. 16. et 18. Exodi 23. Judith. 13. Tobiae 6. 11. 12. Actor. 5. 8. 10. Matth. 1.
4. Ut Deo preces nostras offerant. Unde S. Augustinus (Ep. 120. c. 29.) ad haec verba Raphaelis, "Ego obtuli memoriam orationis vestrae" (ita enim ipse legit Tob. 12.) non (inquit) ut tunc Deus noverit quid velimus, vel quo indigeamus; novit enim Pater vester ait Dominus, quid vobis necessarium sit prius quam petatis ab eo, sed quia necesse habet rationalis creatura obtemperans Deo temporales causas ad aeternam veritatem referre, sive petendo quid erga se fiat, sive consulendo quod faciat: qui pius mentis affectus est; ut ipsa construatur, non ut Deus instruatur." Vid. Suarez (l. c. c. 19.)
830. Finally, if you ask concerning the offices in particular which angels perform for men, they can easily be reduced to four. 1. That angels turn away external harms from those whom they guard, and rescue them from those harms when they have fallen into them. Genesis 48: "The angel who rescued me from all evils." See 4 Kings, chapters 6 and 19; Tobit 6; Judith 13; and often elsewhere.
2. That they restrain demons lest they harm men, or lest they do so as much and as often as they would wish, whether by leading them into sin, or otherwise. Tobit 6 and 8.
3. That they suggest holy thoughts, stir up to good, supply occasions of doing good, correct, exhort, and teach. Genesis 16 and 18; Exodus 23; Judith 13; Tobit 6, 11, 12; Acts 5, 8, 10; Matthew 1.
4. That they offer our prayers to God. Hence St. Augustine (Ep. 120, c. 29), on these words of Raphael, "I offered the memory of your prayer" - for thus he himself reads Tobit 12 - says: not that God then knew what we wish or what we need, for "your Father knows," says the Lord, "what is necessary for you before you ask him"; but because a rational creature obeying God needs to refer temporal causes to eternal truth, whether by asking what should be done concerning itself or by consulting what it should do: this is a pious affection of the mind, so that it itself may be built up, not that God may be instructed. See Suarez, loc. cit., chapter 19.
2. That they restrain demons lest they harm men, or lest they do so as much and as often as they would wish, whether by leading them into sin, or otherwise. Tobit 6 and 8.
3. That they suggest holy thoughts, stir up to good, supply occasions of doing good, correct, exhort, and teach. Genesis 16 and 18; Exodus 23; Judith 13; Tobit 6, 11, 12; Acts 5, 8, 10; Matthew 1.
4. That they offer our prayers to God. Hence St. Augustine (Ep. 120, c. 29), on these words of Raphael, "I offered the memory of your prayer" - for thus he himself reads Tobit 12 - says: not that God then knew what we wish or what we need, for "your Father knows," says the Lord, "what is necessary for you before you ask him"; but because a rational creature obeying God needs to refer temporal causes to eternal truth, whether by asking what should be done concerning itself or by consulting what it should do: this is a pious affection of the mind, so that it itself may be built up, not that God may be instructed. See Suarez, loc. cit., chapter 19.
831. His ergo positis:
PROP. LVI. 1. Doctrina catholica est Angelos ad hominum custodiam deputari. 2. Tanta autem hujus divini beneficii amplitudo esse videtur, ut singulis hominibus singuli Angeli praeficiantur.
Prob. 1ma pars I. Ex Scriptura. Ps. 90. 11-13. legitur: "Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis: in manibus portabunt te, ne unquam offendas ad lapidem pedem tuum." Quamquam plures Patres hunc Psalmum de Christo exponant, plures tamen docent principaliter quidem de eo esse intelligendum, sed non excludi quod ibi sermo sit etiam de aliis hominibus. Ita enim a principio Psalmi generaliter dicitur, "Qui habitat in adjutorio Altissimi in protectione Dei caeli commorabitur," et eodem tenore usque ad finem Psalmi David prosequitur; et in particulari illa verba de omnibus hominibus exposuerunt communiter Patres. - Ps. 33. "Immittet Angelus Dei in circuitu timentium eum, et eripiet eos."
Unde Gen. 48. 16. Jacob Angeli subsidio a multis periculis liberatus fuit, quod ipse fatetur, dicens: "Angelus eruit me de cunctis malis." - Act. 7. 53. Angelorum ministerio Israelitis lex data dicitur; ait S. Stephanus: "Accepistis legem in dispositione Angelorum." - Exod. 23. 20. Eidem populo per desertum itineranti Deus Angelum tamquam ducem et protectorem dedit, dicens: "Ecce ego mittam Angelum meum, qui praecedat te, et custodiat in via, et introducat in locum, quem paravi," etc. - In N. autem T. Angelus Josepho dubiis agitato, revelat mysterium incarnationis; eundem monet, ut cum Jesu et Maria in Aegyptum fugeret, et ut, defunctis persecutoribus, in patriam rediret. Angeli animas justorum a corpore solutas ad caelum deducunt, dicente Christo: "Factum est autem, ut moreretur mendicus, et portaretur ab Angelis in sinum Abrahae." In consummatione saeculi "Exibunt Angeli, et separabunt malos de medio justorum. etc."
Prob. II. Ex Patribus. S. Cyprianus (Ep. 78.): "Angelos in omnibus actionibus nostris fautores habemus." - S. Basilius (in Ps. 3. n. 11.) de Angelis loquens, docet "Sanctas virtutes spirituales in caelesti loco diversantes alias dici oculos, quod concreditum sit eis munus nos inspiciendi, alias aures, quod nostras preces excipiant." - S. Ambrosius (in Ps. 118. serm. I n. 9.): "Mittit Angelos suos Dominus ad defensionem eorum, qui haeredes futuri sunt promissionem caelestium." - S. Augustinus (Enarr. in Ps. 63.): "Angeli beati sunt, et de tanta beatitudine, quia in illa sunt civitate Jerusalem caelesti, unde nos modo peregrinamur, attendunt nos et miserantur nos; et jussu Domini auxiliantur nobis, ut ad illam patriam communem aliquando redeamus, et ibi cum illis fonte Dominico veritatis et aeternitatis aliquando saturemur." etc.
Prob. 2da pars I. Ex Scriptura. Matth. 18. 10.: "Videte, ne contemnatis unum ex his pusillis, dico enim vobis, quia Angeli eorum semper vident faciem Patris mei, qui in caelis est;" ideo ergo Christus parvulos nec contemnendos, nec seducendos esse docet, quia comites et custodes habent Angelos, qui non dicerentur Angeli eorum, nisi peculiariter pro ipsorum custodia deputati essent. - Dari Angelos custodes, hominibus peculiariter deputatos, jam aevo Apostolico creditum est. Cum enim liberatus e carcere Petrus ad domum ubi fideles erant congregati, pulsaret, et ancilla nuntiaret, adesse Petrum, fideles "dicebant: Angelus ejus est," quod iis in mentem venire nisi ex communi fide non potuit.
Prob. II. Ex Patribus. Origenes (Hom. 20. in Num. n. 3.): "Adest unicuique nostrum, etiam minimis, qui sunt in Ecclesia Dei, Angelus bonus, Angelus Domini, qui regat, qui moveat, qui gubernet, qui pro actibus nostris corrigendis et miserationibus exposcendis quotidie videat faciem Patris, qui in caelis est." Eusebius Caes. (Prep. evang. l. 13.) e Scriptura didicisse nos ait: "Angelum unicuique ad custodiam divinitus datum." - S. Basilius (Hom. in Ps. 48.): ad haec verba: "Et dominabuntur eorum recti in matutino," inquit: "Unicuique fidelium affixus est Angelus, dignus, qui Patrem, qui in caelis est videat." S. Hieronymus (in Matth. l. 3.): "Magna dignitas animarum, ut unaquaeque habeat ab ortu nativitatis in custodiam sui Angelum delegatum." - S. Jo. Damasc. citat Methodium, qui asserit ex S. Scripturis constare, "unumquemque curatoribus Angelis committi." - S. Anselmus (Elucid. l. 2. c. 37.): "Unaquaeque anima, dum in corpus mittitur, Angelo committitur." S. Bernardus (de Consid. l. 5. c. 4. n. 8.): "Putemus, Angelos dici, qui singuli singulis hominibus dati sunt."
Vid. 1. p. q. 103. - Suarez (de Angelis l. 6. cc. 17-19.)
NOTA. Quaeri hic solet a Theologis, utrum inter Angelos custodes detur dissensio. Ratio dubitandi petitur tum ex eo, quod unius regni bonum nequit quandoque obtineri sine alterius detrimento (quilibet autem Angelus regno sibi commisso opem ferre studet); tum ex Dan. 10., ubi dicitur Angelus princeps Persarum restitisse Angelo custodienti populum Dei. Vid. Suarez (c. 19. n. 13.)
Brevis tamen resolutio est non esse inter Angelos discordiam voluntatum absolute, et simpliciter, sed in petitionibus posse esse oppositionem, petendo contraria, quamdiu de voluntate Dei illis non constat: nam illa cognita omnes in illa conveniunt. Et quia priusquam illam cognoscant, semper sub illa conditione postulant, "si Deo magis placuerit:" vel alia simili, expressa, vel tacite subintellecta; ideo licet contraria interdum petant, absolute non sunt inter se contrarii in voluntatibus, et desideriis, sed tantum materialiter; quae contrarietas per subintellectam conditionem formaliter tollitur.
Atque haec sunt, quae de Deo mundi, hominum, Angelorumque Creatore, divina adjuvante gratia, hoc anno tradere potuimus. Vehementer cupimus ut omnia in Ejus laudem cedant, qui universa propter semetipsum operatus est, et cui soli debetur honor et gloria in saecula saeculorum.
FINIS.
PROP. LVI. 1. Doctrina catholica est Angelos ad hominum custodiam deputari. 2. Tanta autem hujus divini beneficii amplitudo esse videtur, ut singulis hominibus singuli Angeli praeficiantur.
Prob. 1ma pars I. Ex Scriptura. Ps. 90. 11-13. legitur: "Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis: in manibus portabunt te, ne unquam offendas ad lapidem pedem tuum." Quamquam plures Patres hunc Psalmum de Christo exponant, plures tamen docent principaliter quidem de eo esse intelligendum, sed non excludi quod ibi sermo sit etiam de aliis hominibus. Ita enim a principio Psalmi generaliter dicitur, "Qui habitat in adjutorio Altissimi in protectione Dei caeli commorabitur," et eodem tenore usque ad finem Psalmi David prosequitur; et in particulari illa verba de omnibus hominibus exposuerunt communiter Patres. - Ps. 33. "Immittet Angelus Dei in circuitu timentium eum, et eripiet eos."
Unde Gen. 48. 16. Jacob Angeli subsidio a multis periculis liberatus fuit, quod ipse fatetur, dicens: "Angelus eruit me de cunctis malis." - Act. 7. 53. Angelorum ministerio Israelitis lex data dicitur; ait S. Stephanus: "Accepistis legem in dispositione Angelorum." - Exod. 23. 20. Eidem populo per desertum itineranti Deus Angelum tamquam ducem et protectorem dedit, dicens: "Ecce ego mittam Angelum meum, qui praecedat te, et custodiat in via, et introducat in locum, quem paravi," etc. - In N. autem T. Angelus Josepho dubiis agitato, revelat mysterium incarnationis; eundem monet, ut cum Jesu et Maria in Aegyptum fugeret, et ut, defunctis persecutoribus, in patriam rediret. Angeli animas justorum a corpore solutas ad caelum deducunt, dicente Christo: "Factum est autem, ut moreretur mendicus, et portaretur ab Angelis in sinum Abrahae." In consummatione saeculi "Exibunt Angeli, et separabunt malos de medio justorum. etc."
Prob. II. Ex Patribus. S. Cyprianus (Ep. 78.): "Angelos in omnibus actionibus nostris fautores habemus." - S. Basilius (in Ps. 3. n. 11.) de Angelis loquens, docet "Sanctas virtutes spirituales in caelesti loco diversantes alias dici oculos, quod concreditum sit eis munus nos inspiciendi, alias aures, quod nostras preces excipiant." - S. Ambrosius (in Ps. 118. serm. I n. 9.): "Mittit Angelos suos Dominus ad defensionem eorum, qui haeredes futuri sunt promissionem caelestium." - S. Augustinus (Enarr. in Ps. 63.): "Angeli beati sunt, et de tanta beatitudine, quia in illa sunt civitate Jerusalem caelesti, unde nos modo peregrinamur, attendunt nos et miserantur nos; et jussu Domini auxiliantur nobis, ut ad illam patriam communem aliquando redeamus, et ibi cum illis fonte Dominico veritatis et aeternitatis aliquando saturemur." etc.
Prob. 2da pars I. Ex Scriptura. Matth. 18. 10.: "Videte, ne contemnatis unum ex his pusillis, dico enim vobis, quia Angeli eorum semper vident faciem Patris mei, qui in caelis est;" ideo ergo Christus parvulos nec contemnendos, nec seducendos esse docet, quia comites et custodes habent Angelos, qui non dicerentur Angeli eorum, nisi peculiariter pro ipsorum custodia deputati essent. - Dari Angelos custodes, hominibus peculiariter deputatos, jam aevo Apostolico creditum est. Cum enim liberatus e carcere Petrus ad domum ubi fideles erant congregati, pulsaret, et ancilla nuntiaret, adesse Petrum, fideles "dicebant: Angelus ejus est," quod iis in mentem venire nisi ex communi fide non potuit.
Prob. II. Ex Patribus. Origenes (Hom. 20. in Num. n. 3.): "Adest unicuique nostrum, etiam minimis, qui sunt in Ecclesia Dei, Angelus bonus, Angelus Domini, qui regat, qui moveat, qui gubernet, qui pro actibus nostris corrigendis et miserationibus exposcendis quotidie videat faciem Patris, qui in caelis est." Eusebius Caes. (Prep. evang. l. 13.) e Scriptura didicisse nos ait: "Angelum unicuique ad custodiam divinitus datum." - S. Basilius (Hom. in Ps. 48.): ad haec verba: "Et dominabuntur eorum recti in matutino," inquit: "Unicuique fidelium affixus est Angelus, dignus, qui Patrem, qui in caelis est videat." S. Hieronymus (in Matth. l. 3.): "Magna dignitas animarum, ut unaquaeque habeat ab ortu nativitatis in custodiam sui Angelum delegatum." - S. Jo. Damasc. citat Methodium, qui asserit ex S. Scripturis constare, "unumquemque curatoribus Angelis committi." - S. Anselmus (Elucid. l. 2. c. 37.): "Unaquaeque anima, dum in corpus mittitur, Angelo committitur." S. Bernardus (de Consid. l. 5. c. 4. n. 8.): "Putemus, Angelos dici, qui singuli singulis hominibus dati sunt."
Vid. 1. p. q. 103. - Suarez (de Angelis l. 6. cc. 17-19.)
NOTA. Quaeri hic solet a Theologis, utrum inter Angelos custodes detur dissensio. Ratio dubitandi petitur tum ex eo, quod unius regni bonum nequit quandoque obtineri sine alterius detrimento (quilibet autem Angelus regno sibi commisso opem ferre studet); tum ex Dan. 10., ubi dicitur Angelus princeps Persarum restitisse Angelo custodienti populum Dei. Vid. Suarez (c. 19. n. 13.)
Brevis tamen resolutio est non esse inter Angelos discordiam voluntatum absolute, et simpliciter, sed in petitionibus posse esse oppositionem, petendo contraria, quamdiu de voluntate Dei illis non constat: nam illa cognita omnes in illa conveniunt. Et quia priusquam illam cognoscant, semper sub illa conditione postulant, "si Deo magis placuerit:" vel alia simili, expressa, vel tacite subintellecta; ideo licet contraria interdum petant, absolute non sunt inter se contrarii in voluntatibus, et desideriis, sed tantum materialiter; quae contrarietas per subintellectam conditionem formaliter tollitur.
Atque haec sunt, quae de Deo mundi, hominum, Angelorumque Creatore, divina adjuvante gratia, hoc anno tradere potuimus. Vehementer cupimus ut omnia in Ejus laudem cedant, qui universa propter semetipsum operatus est, et cui soli debetur honor et gloria in saecula saeculorum.
FINIS.
831. These things, therefore, being posited:
PROP. LVI. 1. It is Catholic doctrine that angels are deputed to the guardianship of men. 2. And the breadth of this divine benefit seems to be so great that individual angels are set over individual men.
The first part is proved. I. From Scripture. Psalm 90:11-13 says: "He has commanded his angels concerning you, that they guard you in all your ways: in their hands they will bear you up, lest at any time you strike your foot against a stone." Although several Fathers explain this Psalm concerning Christ, nevertheless several teach that it is principally indeed to be understood of him, but that it is not excluded that there is also speech there concerning other men. For thus from the beginning of the Psalm it is said generally, "He who dwells in the help of the Most High will abide in the protection of the God of heaven," and David continues in the same tenor up to the end of the Psalm; and in particular the Fathers commonly explained those words of all men. - Psalm 33: "The angel of God will encamp around those who fear him, and will rescue them."
Hence in Genesis 48:16 Jacob was freed from many dangers by the aid of an angel, which he himself acknowledges, saying: "The angel rescued me from all evils." - In Acts 7:53 the law is said to have been given to the Israelites through the ministry of angels; St. Stephen says: "You received the law in the disposition of angels." - Exodus 23:20: to the same people journeying through the desert God gave an angel as leader and protector, saying: "Behold, I will send my angel, who will go before you, and guard you on the way, and bring you into the place which I have prepared," etc. - In the New Testament, however, an angel reveals the mystery of the Incarnation to Joseph, who was troubled by doubts; he warns the same Joseph to flee into Egypt with Jesus and Mary, and, when the persecutors had died, to return to his homeland. Angels lead the souls of the just, freed from the body, to heaven, Christ saying: "And it came to pass that the beggar died and was carried by angels into the bosom of Abraham." At the consummation of the age, "The angels will go forth and separate the evil from the midst of the just," etc.
Proof II. From the Fathers. St. Cyprian (Ep. 78): "We have angels as helpers in all our actions." - St. Basil (on Psalm 3, n. 11), speaking of angels, teaches that "the holy spiritual powers dwelling in a heavenly place are called eyes, because the office of inspecting us has been entrusted to them; others are called ears, because they receive our prayers." - St. Ambrose (on Psalm 118, sermon I, n. 9): "The Lord sends his angels for the defense of those who are to be heirs of the promise of heavenly things." - St. Augustine (Exposition on Psalm 63): "The angels are blessed, and from such great beatitude, because they are in that city, heavenly Jerusalem, from which we now are pilgrims, they attend to us and have pity on us; and by the command of the Lord they help us, so that we may someday return to that common fatherland, and there with them may someday be satisfied from the Lord's fountain of truth and eternity," etc.
The second part is proved. I. From Scripture. Matthew 18:10: "See that you do not despise one of these little ones; for I say to you that their angels always see the face of my Father, who is in heaven." Therefore Christ teaches that little ones are neither to be despised nor seduced, because they have angels as companions and guardians, who would not be called "their angels" unless they had been deputed peculiarly for their guardianship. - That guardian angels, peculiarly deputed to men, are given was already believed in the apostolic age. For when Peter, freed from prison, knocked at the house where the faithful were gathered, and the maid announced that Peter was present, the faithful "were saying: It is his angel"; this could not have come to their mind except from common faith.
Proof II. From the Fathers. Origen (Homily 20 on Numbers, n. 3): "There is present to each one of us, even to the least who are in the Church of God, a good angel, an angel of the Lord, who rules, who moves, who governs, who daily sees the face of the Father who is in heaven, for correcting our acts and obtaining mercies." Eusebius of Caesarea (Preparation for the Gospel, book 13) says that we have learned from Scripture that "an angel has been divinely given to each one for guardianship." - St. Basil (Homily on Psalm 48), on these words, "And the upright shall rule over them in the morning," says: "To each of the faithful is attached an angel, worthy to see the Father who is in heaven." St. Jerome (on Matthew, book 3): "Great is the dignity of souls, that each one has from the beginning of birth an angel delegated for his guardianship." - St. John Damascene cites Methodius, who asserts that it is clear from Sacred Scripture that "each one is entrusted to angelic guardians." - St. Anselm (Elucidarium, book 2, c. 37): "Each soul, when it is sent into the body, is entrusted to an angel." St. Bernard (On Consideration, book 5, c. 4, n. 8): "Let us think that those are called angels who have been given singly to individual men."
See I, q. 103; Suarez (On Angels, book 6, chapters 17-19).
NOTE. Theologians usually ask here whether there is dissension among guardian angels. The reason for doubting is taken both from the fact that the good of one kingdom sometimes cannot be obtained without detriment to another, while each angel strives to bring help to the kingdom committed to himself; and from Daniel 10, where the angel prince of the Persians is said to have resisted the angel guarding the people of God. See Suarez, chapter 19, n. 13.
The brief resolution, however, is that there is not among angels a discord of wills absolutely and simply, but that there can be opposition in petitions, by asking for contrary things, as long as the will of God is not known to them. For when it is known, all agree in it. And because before they know it they always ask under this condition, "if it shall have pleased God more," or under another similar condition, expressed or tacitly understood, therefore although they sometimes ask contrary things, absolutely they are not contrary among themselves in wills and desires, but only materially; this contrariety is formally removed through the condition understood underneath.
And these are the things which, with divine grace helping, we have been able this year to hand down concerning God as Creator of the world, of men, and of angels. We earnestly desire that all things may fall to his praise, who has worked all things for his own sake, and to whom alone honor and glory are due forever and ever.
END.
PROP. LVI. 1. It is Catholic doctrine that angels are deputed to the guardianship of men. 2. And the breadth of this divine benefit seems to be so great that individual angels are set over individual men.
The first part is proved. I. From Scripture. Psalm 90:11-13 says: "He has commanded his angels concerning you, that they guard you in all your ways: in their hands they will bear you up, lest at any time you strike your foot against a stone." Although several Fathers explain this Psalm concerning Christ, nevertheless several teach that it is principally indeed to be understood of him, but that it is not excluded that there is also speech there concerning other men. For thus from the beginning of the Psalm it is said generally, "He who dwells in the help of the Most High will abide in the protection of the God of heaven," and David continues in the same tenor up to the end of the Psalm; and in particular the Fathers commonly explained those words of all men. - Psalm 33: "The angel of God will encamp around those who fear him, and will rescue them."
Hence in Genesis 48:16 Jacob was freed from many dangers by the aid of an angel, which he himself acknowledges, saying: "The angel rescued me from all evils." - In Acts 7:53 the law is said to have been given to the Israelites through the ministry of angels; St. Stephen says: "You received the law in the disposition of angels." - Exodus 23:20: to the same people journeying through the desert God gave an angel as leader and protector, saying: "Behold, I will send my angel, who will go before you, and guard you on the way, and bring you into the place which I have prepared," etc. - In the New Testament, however, an angel reveals the mystery of the Incarnation to Joseph, who was troubled by doubts; he warns the same Joseph to flee into Egypt with Jesus and Mary, and, when the persecutors had died, to return to his homeland. Angels lead the souls of the just, freed from the body, to heaven, Christ saying: "And it came to pass that the beggar died and was carried by angels into the bosom of Abraham." At the consummation of the age, "The angels will go forth and separate the evil from the midst of the just," etc.
Proof II. From the Fathers. St. Cyprian (Ep. 78): "We have angels as helpers in all our actions." - St. Basil (on Psalm 3, n. 11), speaking of angels, teaches that "the holy spiritual powers dwelling in a heavenly place are called eyes, because the office of inspecting us has been entrusted to them; others are called ears, because they receive our prayers." - St. Ambrose (on Psalm 118, sermon I, n. 9): "The Lord sends his angels for the defense of those who are to be heirs of the promise of heavenly things." - St. Augustine (Exposition on Psalm 63): "The angels are blessed, and from such great beatitude, because they are in that city, heavenly Jerusalem, from which we now are pilgrims, they attend to us and have pity on us; and by the command of the Lord they help us, so that we may someday return to that common fatherland, and there with them may someday be satisfied from the Lord's fountain of truth and eternity," etc.
The second part is proved. I. From Scripture. Matthew 18:10: "See that you do not despise one of these little ones; for I say to you that their angels always see the face of my Father, who is in heaven." Therefore Christ teaches that little ones are neither to be despised nor seduced, because they have angels as companions and guardians, who would not be called "their angels" unless they had been deputed peculiarly for their guardianship. - That guardian angels, peculiarly deputed to men, are given was already believed in the apostolic age. For when Peter, freed from prison, knocked at the house where the faithful were gathered, and the maid announced that Peter was present, the faithful "were saying: It is his angel"; this could not have come to their mind except from common faith.
Proof II. From the Fathers. Origen (Homily 20 on Numbers, n. 3): "There is present to each one of us, even to the least who are in the Church of God, a good angel, an angel of the Lord, who rules, who moves, who governs, who daily sees the face of the Father who is in heaven, for correcting our acts and obtaining mercies." Eusebius of Caesarea (Preparation for the Gospel, book 13) says that we have learned from Scripture that "an angel has been divinely given to each one for guardianship." - St. Basil (Homily on Psalm 48), on these words, "And the upright shall rule over them in the morning," says: "To each of the faithful is attached an angel, worthy to see the Father who is in heaven." St. Jerome (on Matthew, book 3): "Great is the dignity of souls, that each one has from the beginning of birth an angel delegated for his guardianship." - St. John Damascene cites Methodius, who asserts that it is clear from Sacred Scripture that "each one is entrusted to angelic guardians." - St. Anselm (Elucidarium, book 2, c. 37): "Each soul, when it is sent into the body, is entrusted to an angel." St. Bernard (On Consideration, book 5, c. 4, n. 8): "Let us think that those are called angels who have been given singly to individual men."
See I, q. 103; Suarez (On Angels, book 6, chapters 17-19).
NOTE. Theologians usually ask here whether there is dissension among guardian angels. The reason for doubting is taken both from the fact that the good of one kingdom sometimes cannot be obtained without detriment to another, while each angel strives to bring help to the kingdom committed to himself; and from Daniel 10, where the angel prince of the Persians is said to have resisted the angel guarding the people of God. See Suarez, chapter 19, n. 13.
The brief resolution, however, is that there is not among angels a discord of wills absolutely and simply, but that there can be opposition in petitions, by asking for contrary things, as long as the will of God is not known to them. For when it is known, all agree in it. And because before they know it they always ask under this condition, "if it shall have pleased God more," or under another similar condition, expressed or tacitly understood, therefore although they sometimes ask contrary things, absolutely they are not contrary among themselves in wills and desires, but only materially; this contrariety is formally removed through the condition understood underneath.
And these are the things which, with divine grace helping, we have been able this year to hand down concerning God as Creator of the world, of men, and of angels. We earnestly desire that all things may fall to his praise, who has worked all things for his own sake, and to whom alone honor and glory are due forever and ever.
END.