Whether an Angel Can Be Moved Locally?
Objection 1: It seems that an angel cannot be moved locally. For, as
the Philosopher proves (Phys. vi, text 32, 86) "nothing which is devoid
of parts is moved"; because, while it is in the term _wherefrom,_ it
is not moved; nor while it is in the term _whereto,_ for it is then
already moved; consequently it remains that everything which is moved,
while it is being moved, is partly in the term _wherefrom_ and partly
in the term _whereto._ But an angel is without parts. Therefore an
angel cannot be moved locally.
Obj. 2: Further, movement is "the act of an imperfect being," as
the Philosopher says (Phys. iii, text 14). But a beatified angel is
not imperfect. Consequently a beatified angel is not moved locally.
Obj. 3: Further, movement is simply because of want. But the holy
angels have no want. Therefore the holy angels are not moved locally.
_On the contrary,_ It is the same thing for a beatified angel to be
moved as for a beatified soul to be moved. But it must necessarily be
said that a blessed soul is moved locally, because it is an article of
faith that Christ's soul descended into Hell. Therefore a beatified
angel is moved locally.
_I answer that,_ A beatified angel can be moved locally. As, however,
to be in a place belongs equivocally to a body and to an angel, so
likewise does local movement. For a body is in a place in so far as
it is contained under the place, and is commensurate with the place.
Hence it is necessary for local movement of a body to be commensurate
with the place, and according to its exigency. Hence it is that the
continuity of movement is according to the continuity of magnitude;
and according to priority and posteriority of local movement, as the
Philosopher says (Phys. iv, text 99). But an angel is not in a place
as commensurate and contained, but rather as containing it. Hence it
is not necessary for the local movement of an angel to be
commensurate with the place, nor for it to be according to the
exigency of the place, so as to have continuity therefrom; but it is
a non-continuous movement. For since the angel is in a place only by
virtual contact, as was said above (Q. 52, A. 1), it follows
necessarily that the movement of an angel in a place is nothing else
than the various contacts of various places successively, and not at
once; because an angel cannot be in several places at one time, as
was said above (Q. 52, A. 2). Nor is it necessary for these contacts
to be continuous. Nevertheless a certain kind of continuity can be
found in such contacts. Because, as was said above (Q. 52, A. 1),
there is nothing to hinder us from assigning a divisible place to an
angel according to virtual contact; just as a divisible place is
assigned to a body by contact of magnitude. Hence as a body
successively, and not all at once, quits the place in which it was
before, and thence arises continuity in its local movement; so
likewise an angel can successively quit the divisible place in which
he was before, and so his movement will be continuous. And he can all
at once quit the whole place, and in the same instant apply himself
to the whole of another place, and thus his movement will not be
continuous.
Reply Obj. 1: This argument fails of its purpose for a twofold
reason. First of all, because Aristotle's demonstration deals with
what is indivisible according to quantity, to which responds a place
necessarily indivisible. And this cannot be said of an angel.
Secondly, because Aristotle's demonstration deals with movement which
is continuous. For if the movement were not continuous, it might be
said that a thing is moved where it is in the term _wherefrom,_ and
while it is in the term _whereto_: because the very succession of
"wheres," regarding the same thing, would be called movement: hence,
in whichever of those "wheres" the thing might be, it could be said
to be moved. But the continuity of movement prevents this; because
nothing which is continuous is in its term, as is clear, because the
line is not in the point. Therefore it is necessary for the thing
moved to be not totally in either of the terms while it is being
moved; but partly in the one, and partly in the other. Therefore,
according as the angel's movement is not continuous, Aristotle's
demonstration does not hold good. But according as the angel's
movement is held to be continuous, it can be so granted, that, while
an angel is in movement, he is partly in the term _wherefrom,_ and
partly in the term _whereto_ (yet so that such partiality be not
referred to the angel's substance, but to the place); because at the
outset of his continuous movement the angel is in the whole divisible
place from which he begins to be moved; but while he is actually in
movement, he is in part of the first place which he quits, and in part
of the second place which he occupies. This very fact that he can
occupy the parts of two places appertains to the angel from this, that
he can occupy a divisible place by applying his power; as a body does
by application of magnitude. Hence it follows regarding a body which
is movable according to place, that it is divisible according to
magnitude; but regarding an angel, that his power can be applied to
something which is divisible.
Reply Obj. 2: The movement of that which is in potentiality is the
act of an imperfect agent. But the movement which is by application
of energy is the act of one in act: because energy implies actuality.
Reply Obj. 3: The movement of that which is in potentiality is the
act of an imperfect but the movement of what is in act is not for any
need of its own, but for another's need. In this way, because of our
need, the angel is moved locally, according to Heb. 1:14: "They are
all [*Vulg.: 'Are they not all . . . ?'] ministering spirits, sent to
minister for them who receive the inheritance of salvation."
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