Whether All the Angels Are Sent in Ministry?
Objection 1: It would seem that all the angels are sent in ministry.
For the Apostle says (Heb. 1:14): "All are ministering spirits, sent
to minister" [Vulg. 'Are they not all . . . ?'].
Obj. 2: Further, among the orders, the highest is that of the
Seraphim, as stated above (Q. 108, A. 6). But a Seraph was sent to
purify the lips of the prophet (Isa. 6:6, 7). Therefore much more are
the inferior orders sent.
Obj. 3: Further, the Divine Persons infinitely excel all the angelic
orders. But the Divine Persons are sent. Therefore much more are even
the highest angels sent.
Obj. 4: Further, if the superior angels are not sent to the external
ministries, this can only be because the superior angels execute the
Divine ministries by means of the inferior angels. But as all the
angels are unequal, as stated above (Q. 50, A. 4), each angel has an
angel inferior to himself except the last one. Therefore only the
last angel would be sent in ministry; which contradicts the words,
"Thousands of thousands ministered to Him" (Dan. 7:10).
_On the contrary,_ Gregory says (Hom. xxxiv in Evang.), quoting the
statement of Dionysius (Coel. Hier. xiii), that "the higher ranks
fulfil no exterior service."
_I answer that,_ As appears from what has been said above (Q. 106, A.
3; Q. 110, A. 1), the order of Divine Providence has so disposed not
only among the angels, but also in the whole universe, that inferior
things are administered by the superior. But the Divine dispensation,
however, this order is sometimes departed from as regards corporeal
things, for the sake of a higher order, that is, according as it is
suitable for the manifestation of grace. That the man born blind was
enlightened, that Lazarus was raised from the dead, was accomplished
immediately by God without the action of the heavenly bodies.
Moreover both good and bad angels can work some effect in these
bodies independently of the heavenly bodies, by the condensation of
the clouds to rain, and by producing some such effects. Nor can
anyone doubt that God can immediately reveal things to men without
the help of the angels, and the superior angels without the inferior.
From this standpoint some have said that according to the general law
the superior angels are not sent, but only the inferior; yet that
sometimes, by Divine dispensation, the superior angels also are sent.
It may also be said that the Apostle wishes to prove that Christ is
greater than the angels who were chosen as the messengers of the law;
in order that He might show the excellence of the new over the old
law. Hence there is no need to apply this to any other angels besides
those who were sent to give the law.
Reply Obj. 2: According to Dionysius (Coel. Hier. xiii), the angel
who was sent to purify the prophet's lips was one of the inferior
order; but was called a "Seraph," that is, "kindling " in an
equivocal sense, because he came to "kindle" the lips of the prophet.
It may also be said that the superior angels communicate their own
proper gifts whereby they are denominated, through the ministry of
the inferior angels. Thus one of the Seraphim is described as
purifying by fire the prophet's lips, not as if he did so
immediately, but because an inferior angel did so by his power; as
the Pope is said to absolve a man when he gives absolution by means
of someone else.
Reply Obj. 3: The Divine Persons are not sent in ministry, but are
said to be sent in an equivocal sense, as appears from what has been
said (Q. 43, A. 1).
Reply Obj. 4: A manifold grade exists in the Divine ministries. Hence
there is nothing to prevent angels though unequal from being sent
immediately in ministry, in such a manner however that the superior
are sent to the higher ministries, and the lower to the inferior
ministries.
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