Question Three of Chapter One of the Second Decade
Concerning the number of angels
It is asked: how many are the celestial spirits whom we call angels?
To this Aristotle answers in one way, Plato in another, and the theologians in another.
For according to Aristotle in Book XII of the Metaphysics, immaterial substances exist in a certain determinate number: namely, in the number of the courses and motions of the orbs and celestial bodies.
But the motions of the orbs, as he says he has sufficiently proved, are fifty-five. Therefore, there are as many angels.
But because the Philosopher says that this is reasonable and probable, and not necessary, for that reason—as Thomas says in his commentary upon Book XII of the Metaphysics—such a necessary determination, namely of the motions of the orbs and courses of the celestial bodies, and consequently of the angels, must be left to those stronger and more powerful than Aristotle himself, namely the astronomers.
Plato, however, as Aristotle charges him, established the number of separated substances according to the number of species of sensible things. For he held that separated substances were the species of sensible things.
How these two opinions can possess truth may be seen in Thomas, First Part, question 50, article 3.
But the theologians say that the number of angels is exceedingly great, which they prove in two ways: by reason and by authorities.
First, by reason as follows.
For the number of angels who stood, or remained in heaven, was greater than the number of those who fell, as the Master of the Sentences says in Book II, distinction 6.
The reason for this is that among angels good exists in the greater number, because they are of an intellectual nature, whereas evil among angels exists in the smaller number.
Among human beings, however, the opposite is true: namely, evil exists in the greater number and good in the smaller, both because of the corruption of nature from original sin and because sensible things are better known to us, as a result of which human beings follow sense more than intellect. Therefore.
This reasoning is confirmed because each soul has from its nativity—as will be said below—a good angel for guardianship and an evil one for exercise.
But the number of human beings living at the same time is exceedingly great. It follows, therefore, that the guardian angels exist in an exceedingly great number, one unknown to us, and are perhaps more numerous than all the evil and damned angels together.
Secondly, this is proved by authorities.
First, Dionysius says in chapter 9 of The Celestial Hierarchy: “There are many blessed armies of the supernal minds, exceeding the infirm and constricted commensuration of our material numbers.”
And in the same place Dionysius adduces Daniel, chapter 7, saying: “Thousands of thousands ministered to him,” and so forth.
And the Psalm says: “The chariot of God is ten thousands, manifold thousands of those rejoicing,” and so forth.
And Revelation, chapter 5: “I heard the voice of many angels around the throne, and of the living creatures and elders, and their number was thousands of thousands.”
Likewise, Second Chronicles, chapter 32: “Do not fear, for many more are with us than with him.”
And Job, chapter 25: “Is there any number to his armies?”
See Thomas, Book II of the Sentences, distinction 6, and Book I of the Sentences, distinction 40.