SUMMA THEOLOGICA - Thomas Aquinas

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this argument, since only through sensible things can we come to know intelligible ones.

      Reply to Objection 4: This argument comes from the opinion of such as hold that matter is the cause of the distinction of things; but this was refuted above ( Question [47], Article [1]). Accordingly, the multiplication of the angels is not to be taken according to matter, nor according to bodies, but according to the divine wisdom devising the various orders of immaterial substances.

      Objection 1: It would seem that the angels do not differ in species. For since the "difference" is nobler than the 'genus,' all things which agree in what is noblest in them, agree likewise in their ultimate constitutive difference; and so they are the same according to species. But all angels agree in what is noblest in them---that is to say, in intellectuality. Therefore all the angels are of one species.

      Objection 2: Further, more and less do not change a species. But the angels seem to differ only from one another according to more and less---namely, as one is simpler than another, and of keener intellect. Therefore the angels do not differ specifically.

      Objection 3: Further, soul and angel are contra-distinguished mutually from each other. But all souls are of the one species. So therefore are the angels.

      Objection 4: Further, the more perfect a thing is in nature, the more ought it to be multiplied. But this would not be so if there were but one individual under one species. Therefore there are many angels of one species.

      On the contrary, In things of one species there is no such thing as "first" and "second" [prius et posterius], as the Philosopher says (Metaph. iii, text 2). But in the angels even of the one order there are first, middle, and last, as Dionysius says (Hier. Ang. x). Therefore the angels are not of the same species.

      I answer that, Some have said that all spiritual substances, even souls, are of the one species. Others, again, that all the angels are of the one species, but not souls; while others allege that all the angels of one hierarchy, or even of one order, are of the one species.

      But this is impossible. For such things as agree in species but differ in number, agree in form, but are distinguished materially. If, therefore, the angels be not composed of matter and form, as was said above ( Article [2]), it follows that it is impossible for two angels to be of one species; just as it would be impossible for there to be several whitenesses apart, or several humanities, since whitenesses are not several, except in so far as they are in several substances. And if the angels had matter, not even then could there be several angels of one species. For it would be necessary for matter to be the principle of distinction of one from the other, not, indeed, according to the division of quantity, since they are incorporeal, but according to the diversity of their powers; and such diversity of matter causes diversity not merely of species, but of genus.

      Reply to Objection 1: "Difference" is nobler than "genus," as the determined is more noble than the undetermined, and the proper than the common, but not as one nature is nobler than another; otherwise it would be necessary that all irrational animals be of the same species; or that there should be in them some form which is higher than the sensible soul. Therefore irrational animals differ in species according to the various determined degrees of sensitive nature; and in like manner all the angels differ in species according to the diverse degrees of intellectual nature.

      Reply to Objection 2: More and less change the species, not according as they are caused by the intensity or remissness of one form, but according as they are caused by forms of diverse degrees; for instance, if we say that fire is more perfect than air: and in this way the angels are diversified according to more or less.

      Reply to Objection 3: The good of the species preponderates over the good of the individual. Hence it is much better for the species to be multiplied in the angels than for individuals to be multiplied in the one species.

      Reply to Objection 4: Numerical multiplication, since it can be drawn out infinitely, is not intended by the agent, but only specific multiplication, as was said above ( Question [47], Article [3]). Hence the perfection of the angelic nature calls for the multiplying of species, but not for the multiplying of individuals in one species.

      Objection 1: It would seem that the angels are not incorruptible; for Damascene, speaking of the angel, says (De Fide Orth. ii, 3) that he is "an intellectual substance, partaking of immortality by favor, and not by nature."

      Objection 2: Further, Plato says in the Timaeus: "O gods of gods, whose maker and father am I: You are indeed my works, dissoluble by nature, yet indissoluble because I so will it." But gods such as these can only be understood to be the angels. Therefore the angels are corruptible by their nature

      Objection 3: Further, according to Gregory (Moral. xvi), "all things would tend towards nothing, unless the hand of the Almighty preserved them." But what can be brought to nothing is corruptible. Therefore, since the angels were made by God, it would appear that they are corruptible of their own nature.

      On the contrary, Dionysius says (Div. Nom. iv) that the intellectual substances "have unfailing life, being free from all corruption, death, matter, and generation."

      I answer that, It must necessarily be maintained that the angels are incorruptible of their own nature. The reason for this is, that nothing is corrupted except by its form being separated from the matter. Hence, since an angel is a subsisting form, as is clear from what was said above ( Article [2]), it is impossible for its substance to be corruptible. For what belongs to anything considered in itself can never be separated from it; but what belongs to a thing, considered in relation to something else, can be separated, when that something else is taken away, in view of which it belonged to it. Roundness can never be taken from the circle, because it belongs to it of itself; but a bronze circle can lose roundness, if the bronze be deprived of its circular shape. Now to be belongs to a form considered in itself; for everything is an actual being according to its form: whereas matter is an actual being by the form. Consequently a subject composed of matter and form ceases to be actually when the form is separated from the matter. But if the form subsists in its own being, as happens in the angels, as was said above ( Article [2]), it cannot lose its being. Therefore, the angel's immateriality is the cause why it is incorruptible by its own nature.

      A token of this incorruptibility can be gathered from its intellectual operation; for since everything acts according as it is actual, the operation of a thing indicates its mode of being. Now the species and nature of the operation is understood from the object. But an intelligible object, being above time, is everlasting. Hence every intellectual substance is incorruptible of its own nature.

      Reply to Objection 1: Damascene is dealing with perfect immortality, which includes complete immutability; since "every change is a kind of death," as Augustine says (Contra Maxim. iii). The angels obtain perfect immutability only by favor, as will appear later ( Question [62]).

      Reply to Objection 2: By the expression 'gods' Plato understands the heavenly bodies, which he supposed to be made up of elements, and therefore dissoluble of their own nature; yet they are for ever preserved in existence by the Divine will.

      Reply to Objection 3: As was observed above ( Question [44], Article

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