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Objection 1: It would seem that angels do not assume bodies. For
there is nothing superfluous in the work of an angel, as there is
nothing of the kind in the work of nature. But it would be superfluous
for the angels to assume bodies, because an angel has no need for a
body, since his own power exceeds all bodily power. Therefore an
angel does not assume a body.
Objection 2: Further, every assumption is terminated in some
union; because to assume implies a taking to oneself [ad se sumere].
But a body is not united to an angel as to a form, as stated
(Article 1); while in so far as it is united to the angel as to a
mover, it is not said to be assumed, otherwise it would follow that
all bodies moved by the angels are assumed by them. Therefore the
angels do not assume bodies.
Objection 3: Further, angels do not assume bodies from the earth or
water, or they could not suddenly disappear; nor again from fire,
otherwise they would burn whatever things they touched; nor again from
air, because air is without shape or color. Therefore the angels do
not assume bodies.
On the contrary, Augustine says (De Civ. Dei xvi) that angels
appeared to Abraham under assumed bodies.
I answer that, Some have maintained that the angels never assume
bodies, but that all that we read in Scripture of apparitions of
angels happened in prophetic vision---that is, according to
imagination. But this is contrary to the intent of Scripture; for
whatever is beheld in imaginary vision is only in the beholder's
imagination, and consequently is not seen by everybody. Yet Divine
Scripture from time to time introduces angels so apparent as to be seen
commonly by all; just as the angels who appeared to Abraham were seen
by him and by his whole family, by Lot, and by the citizens of
Sodom; in like manner the angel who appeared to Tobias was seen by
all present. From all this it is clearly shown that such apparitions
were beheld by bodily vision, whereby the object seen exists outside
the person beholding it, and can accordingly be seen by all. Now by
such a vision only a body can be beheld. Consequently, since the
angels are not bodies, nor have they bodies naturally united with
them, as is clear from what has been said (Article 1; Question
50, Article 1), it follows that they sometimes assume bodies.
Reply to Objection 1: Angels need an assumed body, not for
themselves, but on our account; that by conversing familiarly with men
they may give evidence of that intellectual companionship which men
expect to have with them in the life to come. Moreover that angels
assumed bodies under the Old Law was a figurative indication that the
Word of God would take a human body; because all the apparitions in
the Old Testament were ordained to that one whereby the Son of God
appeared in the flesh.
Reply to Objection 2: The body assumed is united to the angel not
as its form, nor merely as its mover, but as its mover represented by
the assumed movable body. For as in the Sacred Scripture the
properties of intelligible things are set forth by the likenesses of
things sensible, in the same way by Divine power sensible bodies are
so fashioned by angels as fittingly to represent the intelligible
properties of an angel. And this is what we mean by an angel assuming
a body.
Reply to Objection 3: Although air as long as it is in a state of
rarefaction has neither shape nor color, yet when condensed it can both
be shaped and colored as appears in the clouds. Even so the angels
assume bodies of air, condensing it by the Divine power in so far as
is needful for forming the assumed body.
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