Whether Angels Grieve for the Ills of Those Whom They Guard?
Objection 1: It would seem that angels grieve for the ills of those
whom they guard. For it is written (Isa. 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.
Obj. 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.
Obj. 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, Luke 15:7. Therefore they grieve for the just man who falls
into sin.
Obj. 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 their 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 Obj. 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 Isa. 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 Obj. 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 Obj. 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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