Chapter Six of the Second Decade
On the vigilance and solicitude of angels concerning the salvation of human beings, concerning which three little questions will be resolved
Question One of Chapter Six of the Second Decade
That angels are more solicitous for the salvation of human beings than demons are for their destruction
It is asked whether good angels are more solicitous for a human being than malignant spirits are against that same human being.
To this it seems, first, that it must be answered that good angels are not more solicitous to aid human beings than demons are to harm them.
For commonly human beings are found to be more ardent toward carnal things than toward spiritual things. And more human beings are found to be seized in their own manner and possessed by demons toward evil than to be seized and possessed by good angels toward good. Therefore, [good angels are not more solicitous].
I respond that it must be said that good angels are more solicitous for a human being and can do more for him than evil angels can against that same human being.
This is proved by reason and authority. By reason it is proved in three ways: namely, by reason of superiority, diffusion, and consequence.
First, by reason of superiority. For a good angel who is inferior in the order of nature presides over demons who are even superior in the order of nature.
The reason is that the power of divine justice, to which good angels adhere, is more powerful than the natural power of angels.
Whence also among human beings “the spiritual man judges all things,” as is said in 1 Corinthians, chapter 2; and the Philosopher says in the book of the Ethics that the virtuous person is the rule and measure of all human acts. See Thomas, First Part, question 109, article 4, reply to the third objection.
Second, by reason of diffusion. For it belongs to the nature of good to diffuse itself into a similar good, and it belongs to the nature of evil to diffuse evil into a similar evil.
But a habit, which is a good, is more powerful than a privation, which is an evil. Therefore, [the good angels are more powerful].
Third, by reason of consequence. For he is more solicitous concerning guardianship who obtains a good from guardianship than he who obtains a punishment from guardianship.
But good angels obtain a certain accidental joy from the guardianship of good human beings, while evil angels obtain a greater accidental punishment from the sin of evil human beings. Therefore, [the good angels are more solicitous].
For this reason the Psalm says concerning the good angels: “Bless the Lord, all his angels, mighty in power, doing or executing the word of God” concerning every creature, and especially concerning human beings, whose guardianship is principally entrusted to them.
From these things it is evident that good spirits can operate more powerfully, more perfectly, and more fully toward good concerning those guarded than evil spirits can operate toward evil against the good.
An evil spirit can indeed seize any human being, inspire him, and in some manner glide into him, so that through him the spirit may work and announce marvelous things and cause him to know hidden things. It can alter his body and his interior and exterior senses, and introduce inclinations, passions, thoughts, and impulses, as will be said in the Third Decade.
But good spirits can act in the good much more perfectly, more powerfully, and more fully.
For good spirits can glide into the good, excite and seize them, illuminate them concerning the secrets of God, and inflame them marvelously toward the love of God, as is evident in many holy men, in Dominic and Francis.
And good angels can likewise do concerning human bodies the same things which evil spirits are accustomed to do, and do them much more perfectly.
For the devil cannot inflame a human being so ardently toward some vice that a good angel cannot kindle someone more ardently toward the desirable things of the virtues.
The devil cannot make someone so proud that an angel of God cannot make someone more humble.
And, briefly, evil angels cannot impel human beings toward evils so strongly that good angels cannot lead those same human beings toward contrary things more strongly and perfectly.
But as regards the motivating argument to the contrary, it is said that more carnal than spiritual human beings are commonly found because more follow the sensual things which demons counsel than the spiritual things shown by good angels.
These things are from Henry of Assia upon Genesis.