Whether Each Man Is Guarded by an Angel?
Objection 1: It would seem that each man is not guarded by an angel.
For an angel is stronger than a man. But one man suffices to guard
many men. Therefore much more can one angel guard many men.
Obj. 2: Further, the lower things are brought to God through the
medium of the higher, as Dionysius says (Coel. Hier. iv, xiii). But
as all the angels are unequal (Q. 50, A. 4), there is only one angel
between whom and men there is no medium. Therefore there is only one
angel who immediately keeps men.
Obj. 3: Further, the greater angels are deputed to the greater
offices. But it is not a greater office to keep one man more than
another; since all men are naturally equal. Since therefore of all
the angels one is greater than another, as Dionysius says (Coel.
Hier. x), it seems that different men are not guarded by different
angels.
_On the contrary,_ On the text, "Their angels in heaven," etc. (Matt.
8:10), Jerome says: "Great is the dignity of souls, for each one to
have an angel deputed to guard it from its birth."
_I answer that,_ Each man has an angel guardian appointed to him.
This rests upon the fact that the guardianship of angels belongs to
the execution of Divine providence concerning men. But God's
providence acts differently as regards men and as regards other
corruptible creatures, for they are related differently to
incorruptibility. For men are not only incorruptible in the common
species, but also in the proper forms of each individual, which are
the rational souls, which cannot be said of other incorruptible
things. Now it is manifest that the providence of God is chiefly
exercised towards what remains for ever; whereas as regards things
which pass away, the providence of God acts so as to order their
existence to the things which are perpetual. Thus the providence of
God is related to each man as it is to every genus or species of
things corruptible. But, according to Gregory (Hom. xxxiv in Evang.),
the different orders are deputed to the different genera of things,
for instance, the "Powers" to coerce the demons, the "Virtues" to
work miracles in things corporeal; while it is probable that the
different species are presided over by different angels of the same
order. Hence it is also reasonable to suppose that different angels
are appointed to the guardianship of different men.
Reply Obj. 1: A guardian may be assigned to a man for two reasons:
first, inasmuch as a man is an individual, and thus to one man one
guardian is due; and sometimes several are appointed to guard one.
Secondly, inasmuch as a man is part of a community, and thus one man
is appointed as guardian of a whole community; to whom it belongs to
provide what concerns one man in his relation to the whole community,
such as external works, which are sources of strength or weakness to
others. But angel guardians are given to men also as regards
invisible and occult things, concerning the salvation of each one in
his own regard. Hence individual angels are appointed to guard
individual men.
Reply Obj. 2: As above stated (Q. 112, A. 3, ad 4), all the angels of
the first hierarchy are, as to some things, enlightened by God
directly; but as to other things, only the superior are directly
enlightened by God, and these reveal them to the inferior. And the
same also applies to the inferior orders: for a lower angel is
enlightened in some respects by one of the highest, and in other
respects by the one immediately above him. Thus it is possible that
some one angel enlightens a man immediately, and yet has other angels
beneath him whom he enlightens.
Reply Obj. 3: Although men are equal in nature, still inequality
exists among them, according as Divine Providence orders some to the
greater, and others to the lesser things, according to Ecclus. 33:11,
12: "With much knowledge the Lord hath divided them, and diversified
their ways: some of them hath He blessed and exalted, and some of
them hath He cursed and brought low." Thus it is a greater office to
guard one man than another.
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