Chapter Five of the Second Decade
On the cessation of guardianship and the increase and decrease of the joy of angels, concerning which three little questions will be resolved
Question One of Chapter Five of the Second Decade
Whether the guardianship of angels is sometimes withdrawn from a human being
It is asked whether angels desert the human beings to whose guardianship they are deputed, on account of foreknowledge or their obstination.
To this it seems, first, that one must answer affirmatively, through that saying of Damascene: “When angels are here with us, they are not in heaven.” But they are sometimes in heaven. Therefore, they sometimes abandon us.
I respond that there is a twofold notable response to this question.
The first is that of Saint Thomas, who says that, since the guardianship of angels is a certain execution of divine providence, just as divine providence provides for diverse beings more and less according to their condition, but nevertheless does not totally abandon a human being, because he would be reduced to nothing, so the guardianship of angels is said to abandon a human being in a qualified respect or according to some effect, insofar as it does not prevent all harmful things; or because it exposes him to tribulations; or because, by the just judgment of God, it does not draw him back from some sin; or because it does not so efficaciously advance him in good or protect him from evils, as the deserts of human beings require.
In this manner that saying of Jeremiah, chapter 51, is understood in the person of the angels: “We have cared for Babylon, and she has not been healed. Let us abandon her.”
And also that saying of Isaiah, chapter 5: “I will take away its hedge”—that is, the guardianship of angels—“and it will be for plunder.”
Nevertheless, an angel never so abandons the human being whom he guards that some effect of guardianship does not follow, insofar as he prevents some evil and advances him toward some good.
This is proved by reason as follows. Good angels are more inclined to aid a human being than evil angels are to infest him. But evil angels never cease from infesting, according to that saying of 1 Peter, chapter 5: “Your adversary the devil, like a roaring lion, always goes about seeking someone to devour.” Therefore, neither do the good angels ever cease from guarding.
The second response is that of Saint Bonaventure in Book II, distinction 11, who says that, with respect to a human being, the guardianship of angels is twofold.
One is on the part of the body, which consists in repelling the enemy, lest he oppress bodies. The other is on the part of the spirit, lest the malignant spirit pervert it.
As regards the first, they never abandon a human being until the end of life, because they do not permit him to be oppressed or killed by a demon unless the sentence of divine judgment should otherwise demand it, as is evident concerning Sarah’s husbands in Tobit, chapter 7.
As regards the guardianship of the spirit, however, it is said by some that when angels perceive a human being’s obstination, they withdraw themselves from his guardianship, because the angel’s illumination of him would be fruitless.
But because this response seems cruel, the same doctor therefore says in that place that the guardianship of angels is either with respect to a good to be preserved, acquired, or increased, or with respect to an evil to be abandoned, avoided, or diminished.
As regards the first good acts, angels abandon the obstinate, because their act would be fruitless. But they do not abandon them as regards the act concerning evil, because they always draw a human being back lest he slip into something worse.
For the worse anyone is, the more inclined he is toward evil; and the more inclined he is, the more he needs one who draws him back.
And he always possesses this guardianship, because even one who is still obstinate, so long as he enjoys mortal breath, can be converted; and consequently one must not totally despair of his salvation, following the example of a physician, who abandons no one unless he totally despairs of that person’s health.
Through these things the answer to the question is evident.
But as regards the motivating argument to the contrary, it is said that although an angel sometimes leaves a human being with respect to place—namely, when the angel is locally in heaven—he nevertheless never leaves him with respect to the effect of guardianship, because even when he is in heaven he knows what is being done concerning the human being.
Nor does he need a delay of time for local motion, but can immediately be present.
These things are from Thomas, First Part, question 113, and Book II of the Sentences, distinction 11, article 4, and Alexander, Second Part of the Summa.