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Objection 1: It would seem that the guardianship of men does not
belong only to the lowest order of the angels. For Chrysostom says
that the text (Mt. 18:10), "Their angels in heaven," etc.
is to be understood not of any angels but of the highest. Therefore
the superior angels guard men.
Objection 2: Further, the Apostle says that angels "are sent to
minister for them who shall receive the inheritance of salvation"
(Heb. 1:14); and thus it seems that the mission of the angels
is directed to the guardianship of men. But five orders are sent in
external ministry (Question 112, Article 4). Therefore all
the angels of the five orders are deputed to the guardianship of men.
Objection 3: Further, for the guardianship of men it seems
especially necessary to coerce the demons, which belongs most of all to
the Powers, according to Gregory (Hom. xxxiv in Evang.); and
to work miracles, which belongs to the Virtues. Therefore these
orders are also deputed to the work of guardianship, and not only the
lowest order.
On the contrary, In the Psalm (90) the guardianship of men is
attributed to the angels; who belong to the lowest order, according to
Dionysius (Coel. Hier. v, ix).
I answer that, As above stated (Article 2), man is guarded in
two ways; in one way by particular guardianship, according as to each
man an angel is appointed to guard him; and such guardianship belongs
to the lowest order of the angels, whose place it is, according to
Gregory, to announce the "lesser things"; for it seems to be the
least of the angelic offices to procure what concerns the salvation of
only one man. The other kind of guardianship is universal, multiplied
according to the different orders. For the more universal an agent
is, the higher it is. Thus the guardianship of the human race belongs
to the order of "Principalities," or perhaps to the
"Archangels," whom we call the angel princes. Hence, Michael,
whom we call an archangel, is also styled "one of the princes"
(Dan. 10:13). Moreover all corporeal creatures are guarded by
the "Virtues"; and likewise the demons by the "Powers," and the
good spirits by the "Principalities," according to Gregory's
opinion (Hom. xxxiv in Ev.).
Reply to Objection 1: Chrysostom can be taken to mean the highest
in the lowest order of angels; for, as Dionysius says (Coel.
Hier. x) in each order there are first, middle, and last. It is,
however, probable that the greater angels are deputed to keep those
chosen by God for the higher degree of glory.
Reply to Objection 2: Not all the angels who are sent have
guardianship of individual men; but some orders have a universal
guardianship, greater or less, as above explained.
Reply to Objection 3: Even inferior angels exercise the office of
the superior, as they share in their gifts, and they are executors of
the superiors' power; and in this way all the angels of the lowest
order can coerce the demons, and work miracles.
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