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Objection 1: It would seem that angels grieve for the ills of those
whom they guard. For it is written (Is. 33:7): "The angels
of peace shall weep bitterly." But weeping is a sign of grief and
sorrow. Therefore angels grieve for the ills of those whom they
guard.
Objection 2: Further, according to Augustine (De Civ. Dei
xiv, 15), "sorrow is for those things that happen against our
will." But the loss of the man whom he has guarded is against the
guardian angel's will. Therefore angels grieve for the loss of men.
Objection 3: Further, as sorrow is contrary to joy, so penance is
contrary to sin. But angels rejoice about one sinner doing penance,
as we are told, Lk. 15:7. Therefore they grieve for the just
man who falls into sin.
Objection 4: Further, on Numbers 18:12: "Whatsoever
first-fruits they offer," etc. the gloss of Origen says: "The
angels are brought to judgment as to whether men have fallen through
their negligence or through their own fault." But it is reasonable
for anyone to grieve for the ills which have brought him to judgment.
Therefore angels grieve for men's sins.
On the contrary, Where there is grief and sorrow, there is not
perfect happiness: wherefore it is written (Apoc. 21:4):
"Death shall be no more, nor mourning, nor crying, nor sorrow."
But the angels are perfectly happy. Therefore they have no cause for
grief.
I answer that, Angels do not grieve, either for sins or for the
pains inflicted on men. For grief and sorrow, according to Augustine
(De Civ. Dei xiv, 15) are for those things which occur against
our will. But nothing happens in the world contrary to the will of the
angels and the other blessed, because they will cleaves entirely to the
ordering of Divine justice; while nothing happens in the world save
what is effected or permitted by Divine justice. Therefore simply
speaking, nothing occurs in the world against the will of the blessed.
For as the Philosopher says (Ethic. iii, 1) that is called
simply voluntary, which a man wills in a particular case, and at a
particular time, having considered all the circumstances; although
universally speaking, such a thing would not be voluntary: thus the
sailor does not will the casting of his cargo into the sea, considered
universally and absolutely, but on account of the threatened danger of
his life, he wills it. Wherefore this is voluntary rather than
involuntary, as stated in the same passage. Therefore universally and
absolutely speaking the angels do not will sin and the pains inflicted
on its account: but they do will the fulfilment of the ordering of
Divine justice in this matter, in respect of which some are subjected
to pains and are allowed to fall into sin.
Reply to Objection 1: These words of Isaias may be understood of
the angels, i.e. the messengers, of Ezechias, who wept on account
of the words of Rabsaces, as related Is. 37:2 seqq.: this
would be the literal sense. According to the allegorical sense the
"angels of peace" are the apostles and preachers who weep for men's
sins. If according to the anagogical sense this passage be expounded
of the blessed angels, then the expression is metaphorical, and
signifies that universally speaking the angels will the salvation of
mankind: for in this sense we attribute passions to God and the
angels.
The reply to the second objection appears from what has been said.
Reply to Objection 3: Both in man's repentance and in man's sin
there is one reason for the angel's joy, namely the fulfilment of the
ordering of the Divine Providence.
Reply to Objection 4: The angels are brought into judgment for the
sins of men, not as guilty, but as witnesses to convict man of
weakness.
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