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Objection 1: It would seem that all the angels are sent in
ministry. For the Apostle says (Heb. 1:14): "All are
ministering spirits, sent to minister".
Objection 2: Further, among the orders, the highest is that of the
Seraphim, as stated above (Question 108, Article 6). But a
Seraph was sent to purify the lips of the prophet (Is.
6:6,7). Therefore much more are the inferior orders sent.
Objection 3: Further, the Divine Persons infinitely excel all the
angelic orders. But the Divine Persons are sent. Therefore much
more are even the highest angels sent.
Objection 4: Further, if the superior angels are not sent to the
external ministries, this can only be because the superior angels
execute the Divine ministries by means of the inferior angels. But as
all the angels are unequal, as stated above (Question 50, Article
4), each angel has an angel inferior to himself except the last one.
Therefore only the last angel would be sent in ministry; which
contradicts the words, "Thousands of thousands ministered to Him"
(Dan. 7:10).
On the contrary, Gregory says (Hom. xxxiv in Evang.), quoting
the statement of Dionysius (Coel. Hier. xiii), that "the higher
ranks fulfil no exterior service."
I answer that, As appears from what has been said above (Question
106, Article 3; Question 110, Article 1), the order of
Divine Providence has so disposed not only among the angels, but also
in the whole universe, that inferior things are administered by the
superior. But the Divine dispensation, however, this order is
sometimes departed from as regards corporeal things, for the sake of a
higher order, that is, according as it is suitable for the
manifestation of grace. That the man born blind was enlightened, that
Lazarus was raised from the dead, was accomplished immediately by God
without the action of the heavenly bodies. Moreover both good and bad
angels can work some effect in these bodies independently of the
heavenly bodies, by the condensation of the clouds to rain, and by
producing some such effects. Nor can anyone doubt that God can
immediately reveal things to men without the help of the angels, and
the superior angels without the inferior. From this standpoint some
have said that according to the general law the superior angels are not
sent, but only the inferior; yet that sometimes, by Divine
dispensation, the superior angels also are sent.
It may also be said that the Apostle wishes to prove that Christ is
greater than the angels who were chosen as the messengers of the law;
in order that He might show the excellence of the new over the old
law. Hence there is no need to apply this to any other angels besides
those who were sent to give the law.
Reply to Objection 2: According to Dionysius (Coel. Hier.
xiii), the angel who was sent to purify the prophet's lips was one of
the inferior order; but was called a "Seraph," that is, "kindling
" in an equivocal sense, because he came to "kindle" the lips of the
prophet. It may also be said that the superior angels communicate
their own proper gifts whereby they are denominated, through the
ministry of the inferior angels. Thus one of the Seraphim is
described as purifying by fire the prophet's lips, not as if he did so
immediately, but because an inferior angel did so by his power; as the
Pope is said to absolve a man when he gives absolution by means of
someone else.
Reply to Objection 3: The Divine Persons are not sent in
ministry, but are said to be sent in an equivocal sense, as appears
from what has been said (Question 43, Article 1).
Reply to Objection 4: A manifold grade exists in the Divine
ministries. Hence there is nothing to prevent angels though unequal
from being sent immediately in ministry, in such a manner however that
the superior are sent to the higher ministries, and the lower to the
inferior ministries.
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