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Objection 1: It would seem that each man is not guarded by an
angel. For an angel is stronger than a man. But one man suffices to
guard many men. Therefore much more can one angel guard many men.
Objection 2: Further, the lower things are brought to God through
the medium of the higher, as Dionysius says (Coel. Hier. iv,
xiii). But as all the angels are unequal (Question 50, Article
4), there is only one angel between whom and men there is no medium.
Therefore there is only one angel who immediately keeps men.
Objection 3: Further, the greater angels are deputed to the greater
offices. But it is not a greater office to keep one man more than
another; since all men are naturally equal. Since therefore of all
the angels one is greater than another, as Dionysius says (Coel.
Hier. x), it seems that different men are not guarded by different
angels.
On the contrary, On the text, "Their angels in heaven," etc.
(Mt. 8:10), Jerome says: "Great is the dignity of souls,
for each one to have an angel deputed to guard it from its birth."
I answer that, Each man has an angel guardian appointed to him.
This rests upon the fact that the guardianship of angels belongs to the
execution of Divine providence concerning men. But God's providence
acts differently as regards men and as regards other corruptible
creatures, for they are related differently to incorruptibility. For
men are not only incorruptible in the common species, but also in the
proper forms of each individual, which are the rational souls, which
cannot be said of other incorruptible things. Now it is manifest that
the providence of God is chiefly exercised towards what remains for
ever; whereas as regards things which pass away, the providence of
God acts so as to order their existence to the things which are
perpetual. Thus the providence of God is related to each man as it is
to every genus or species of things corruptible. But, according to
Gregory (Hom. xxxiv in Evang.), the different orders are deputed
to the different "genera" of things, for instance, the "Powers"
to coerce the demons, the "Virtues" to work miracles in things
corporeal; while it is probable that the different species are presided
over by different angels of the same order. Hence it is also
reasonable to suppose that different angels are appointed to the
guardianship of different men.
Reply to Objection 1: A guardian may be assigned to a man for two
reasons: first, inasmuch as a man is an individual, and thus to one
man one guardian is due; and sometimes several are appointed to guard
one. Secondly, inasmuch as a man is part of a community, and thus
one man is appointed as guardian of a whole community; to whom it
belongs to provide what concerns one man in his relation to the whole
community, such as external works, which are sources of strength or
weakness to others. But angel guardians are given to men also as
regards invisible and occult things, concerning the salvation of each
one in his own regard. Hence individual angels are appointed to guard
individual men.
Reply to Objection 2: As above stated (Question 112, Article
3, ad 4), all the angels of the first hierarchy are, as to some
things, enlightened by God directly; but as to other things, only
the superior are directly enlightened by God, and these reveal them to
the inferior. And the same also applies to the inferior orders: for a
lower angel is enlightened in some respects by one of the highest, and
in other respects by the one immediately above him. Thus it is
possible that some one angel enlightens a man immediately, and yet has
other angels beneath him whom he enlightens.
Reply to Objection 3: Although men are equal in nature, still
inequality exists among them, according as Divine Providence orders
some to the greater, and others to the lesser things, according to
Ecclus. 33:11,12: "With much knowledge the Lord hath
divided them, and diversified their ways: some of them hath He
blessed and exalted, and some of them hath He cursed and brought
low." Thus it is a greater office to guard one man than another.
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