WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It would seem that the angels are not in great numbers. For number is a species of quantity, and follows the division of a continuous body. But this cannot be in the angels, since they are incorporeal, as was shown above (A. 1). Therefore the angels cannot exist in any great number.

Obj. 2: Further, the more a thing approaches to unity, so much the less is it multiplied, as is evident in numbers. But among other created natures the angelic nature approaches nearest to God. Therefore since God is supremely one, it seems that there is the least possible number in the angelic nature.

Obj. 3: Further, the proper effect of the separate substances seems to be the movements of the heavenly bodies. But the movements of the heavenly bodies fall within some small determined number, which we can apprehend. Therefore the angels are not in greater number than the movements of the heavenly bodies.

Obj. 4: Dionysius says (Div. Nom. iv) that "all intelligible and intellectual substances subsist because of the rays of the divine goodness." But a ray is only multiplied according to the different things that receive it. Now it cannot be said that their matter is receptive of an intelligible ray, since intellectual substances are immaterial, as was shown above (A. 2). Therefore it seems that the multiplication of intellectual substances can only be according to the requirements of the first bodies--that is, of the heavenly ones, so that in some way the shedding form of the aforesaid rays may be terminated in them; and hence the same conclusion is to be drawn as before.

A: [Reply to Obj. 1 not found/parsed]
Q: 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.

Obj. 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.

Obj. 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.

Obj. 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.

A: [Reply to Obj. 1 not found/parsed]
Q: 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."

Obj. 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

Obj. 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.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that angels have bodies naturally united to them. For Origen says (Peri Archon i): "It is God's attribute alone--that is, it belongs to the Father, the Son, and the Holy Ghost, as a property of nature, that He is understood to exist without any material substance and without any companionship of corporeal addition." Bernard likewise says (Hom. vi. super Cant.): "Let us assign incorporeity to God alone even as we do immortality, whose nature alone, neither for its own sake nor on account of anything else, needs the help of any corporeal organ. But it is clear that every created spirit needs corporeal substance." Augustine also says (Gen. ad lit. iii): "The demons are called animals of the atmosphere because their nature is akin to that of aerial bodies." But the nature of demons and angels is the same. Therefore angels have bodies naturally united to them.

Obj. 2: Further, Gregory (Hom. x in Ev.) calls an angel a rational animal. But every animal is composed of body and soul. Therefore angels have bodies naturally united to them.

Obj. 3: Further, life is more perfect in the angels than in souls. But the soul not only lives, but gives life to the body. Therefore the angels animate bodies which are naturally united to them.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that angels do not assume bodies. For there is nothing superfluous in the work of an angel, as there is nothing of the kind in the work of nature. But it would be superfluous for the angels to assume bodies, because an angel has no need for a body, since his own power exceeds all bodily power. Therefore an angel does not assume a body.

Obj. 2: Further, every assumption is terminated in some union; because to assume implies a taking to oneself [ad se sumere]. But a body is not united to an angel as to a form, as stated (A. 1); while in so far as it is united to the angel as to a mover, it is not said to be assumed, otherwise it would follow that all bodies moved by the angels are assumed by them. Therefore the angels do not assume bodies.

Obj. 3: Further, angels do not assume bodies from the earth or water, or they could not suddenly disappear; nor again from fire, otherwise they would burn whatever things they touched; nor again from air, because air is without shape or color. Therefore the angels do not assume bodies.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the angels exercise functions of life in assumed bodies. For pretence is unbecoming in angels of truth. But it would be pretence if the body assumed by them, which seems to live and to exercise vital functions, did not possess these functions. Therefore the angels exercise functions of life in the assumed body.

Obj. 2: Further, in the works of the angels there is nothing without a purpose. But eyes, nostrils, and the other instruments of the senses, would be fashioned without a purpose in the body assumed by the angel, if he perceived nothing by their means. Consequently, the angel perceives by the assumed body; and this is the most special function of life.

Obj. 3: Further, to move hither and thither is one of the functions of life, as the Philosopher says (De Anima ii). But the angels are manifestly seen to move in their assumed bodies. For it was said (Gen. 18:16) that "Abraham walked with" the angels, who had appeared to him, "bringing them on the way"; and when Tobias said to the angel (Tob. 5:7, 8): "Knowest thou the way that leadeth to the city of Medes?" he answered: "I know it; and I have often walked through all the ways thereof." Therefore the angels often exercise functions of life in assumed bodies.

Obj. 4: Further, speech is the function of a living subject, for it is produced by the voice, while the voice itself is a sound conveyed from the mouth. But it is evident from many passages of Sacred Scripture that angels spoke in assumed bodies. Therefore in their assumed bodies they exercise functions of life.

Obj. 5: Further, eating is a purely animal function. Hence the Lord after His Resurrection ate with His disciples in proof of having resumed life (Luke 24). Now when angels appeared in their assumed bodies they ate, and Abraham offered them food, after having previously adored them as God (Gen. 18). Therefore the angels exercise functions of life in assumed bodies.

Obj. 6: Further, to beget offspring is a vital act. But this has befallen the angels in their assumed bodies; for it is related: "After the sons of God went in to the daughters of men, and they brought forth children, these are the mighty men of old, men of renown" (Gen. 6:4). Consequently the angels exercised vital functions in their assumed bodies.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that an angel is not in a place. For Boethius says (De Hebdom.): "The common opinion of the learned is that things incorporeal are not in a place." And again, Aristotle observes (Phys. iv, text 48,57) that "it is not everything existing which is in a place, but only a movable body." But an angel is not a body, as was shown above (Q. 50). Therefore an angel is not in a place.

Obj. 2: Further, place is a "quantity having position." But everything which is in a place has some position. Now to have a position cannot befit an angel, since his substance is devoid of quantity, the proper difference of which is to have a position. Therefore an angel is not in a place.

Obj. 3: Further, to be in a place is to be measured and to be contained by such place, as is evident from the Philosopher (Phys. iv, text 14,119). But an angel can neither be measured nor contained by a place, because the container is more formal than the contained; as air with regard to water (Phys. iv, text 35,49). Therefore an angel is not in a place.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that an angel can be in several places at once. For an angel is not less endowed with power than the soul. But the soul is in several places at once, for it is entirely in every part of the body, as Augustine says (De Trin. vi). Therefore an angel can be in several places at once.

Obj. 2: Further, an angel is in the body which he assumes; and, since the body which he assumes is continuous, it would appear that he is in every part thereof. But according to the various parts there are various places. Therefore the angel is at one time in various places.

Obj. 3: Further, Damascene says (De Fide Orth. ii) that "where the angel operates, there he is." But occasionally he operates in several places at one time, as is evident from the angel destroying Sodom (Gen. 19:25). Therefore an angel can be in several places at the one time.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that several angels can be at the same time in the same place. For several bodies cannot be at the same time in the same place, because they fill the place. But the angels do not fill a place, because only a body fills a place, so that it be not empty, as appears from the Philosopher (Phys. iv, text 52,58). Therefore several angels can be in the one place.

Obj. 2: Further, there is a greater difference between an angel and a body than there is between two angels. But an angel and a body are at the one time in the one place: because there is no place which is not filled with a sensible body, as we find proved in Phys. iv, text. 58. Much more, then, can two angels be in the same place.

Obj. 3: Further, the soul is in every part of the body, according to Augustine (De Trin. vi). But demons, although they do not obsess souls, do obsess bodies occasionally; and thus the soul and the demon are at the one time in the same place; and consequently for the same reason all other spiritual substances.

A: [Reply to Obj. 1 not found/parsed]
Q: 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.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that an angel does not pass through intermediate space. For everything that passes through a middle space first travels along a place of its own dimensions, before passing through a greater. But the place responding to an angel, who is indivisible, is confined to a point. Therefore if the angel passes through middle space, he must reckon infinite points in his movement: which is not possible.

Obj. 2: Further, an angel is of simpler substance than the soul. But our soul by taking thought can pass from one extreme to another without going through the middle: for I can think of France and afterwards of Syria, without ever thinking of Italy, which stands between them. Therefore much more can an angel pass from one extreme to another without going through the middle.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that an angel's movement is instantaneous. For the greater the power of the mover, and the less the moved resist the mover, the more rapid is the movement. But the power of an angel moving himself exceeds beyond all proportion the power which moves a body. Now the proportion of velocities is reckoned according to the lessening of the time. But between one length of time and any other length of time there is proportion. If therefore a body is moved in time, an angel is moved in an instant.

Obj. 2: Further, the angel's movement is simpler than any bodily change. But some bodily change is effected in an instant, such as illumination; both because the subject is not illuminated successively, as it gets hot successively; and because a ray does not reach sooner what is near than what is remote. Much more therefore is the angel's movement instantaneous.

Obj. 3: Further, if an angel be moved from place to place in time, it is manifest that in the last instant of such time he is in the term
whereto
: but in the whole of the preceding time, he is either in the place immediately preceding, which is taken as the term
wherefrom
; or else he is partly in the one, and partly in the other, it follows that he is divisible; which is impossible. Therefore during the whole of the preceding time he is in the term
wherefrom.
Therefore he rests there: since to be at rest is to be in the same place now and previously, as was said (A. 2). Therefore it follows that he is not moved except in the last instant of time.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the angel's act of understanding is his substance. For the angel is both higher and simpler than the active intellect of a soul. But the substance of the active intellect is its own action; as is evident from Aristotle (De Anima iii) and from his Commentator [*Averroes, A.D. 1126-1198]. Therefore much more is the angel's substance his action--that is, his act of understanding.

Obj. 2: Further, the Philosopher says (Metaph. xii, text 39) that "the action of the intellect is life." But "since in living things to live is to be," as he says (De Anima ii, text 37), it seems that life is essence. Therefore the action of the intellect is the essence of an angel who understands.

Obj. 3: Further, if the extremes be one, then the middle does not differ from them; because extreme is farther from extreme than the middle is. But in an angel the intellect and the object understood are the same, at least in so far as he understands his own essence. Therefore the act of understanding, which is between the intellect and the thing understood, is one with the substance of the angel who understands.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that in the angel to understand is to exist. For in living things to live is to be, as the Philosopher says (De Anima ii, text. 37). But to "understand is in a sense to live" (De Anima ii, text. 37). Therefore in the angel to understand is to exist.

Obj. 2: Further, cause bears the same relation to cause, as effect to effect. But the form whereby the angel exists is the same as the form by which he understands at least himself. Therefore in the angel to understand is to exist.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that in an angel the power or faculty of understanding is not different from his essence. For, "mind" and "intellect" express the power of understanding. But in many passages of his writings, Dionysius styles angels "intellects" and "minds." Therefore the angel is his own power of intelligence.

Obj. 2: Further, if the angel's power of intelligence be anything besides his essence, then it must needs be an accident; for that which is besides the essence of anything, we call it accident. But "a simple form cannot be a subject," as Boethius states (De Trin. 1). Thus an angel would not be a simple form, which is contrary to what has been previously said (Q. 50, A. 2).

Obj. 3: Further, Augustine (Confess. xii) says, that God made the angelic nature "nigh unto Himself," while He made primary matter "nigh unto nothing"; from this it would seem that the angel is of a simpler nature than primary matter, as being closer to God. But primary matter is its own power. Therefore much more is an angel his own power of intelligence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that there is both an active and a passive intellect in an angel. The Philosopher says (De Anima iii, text. 17) that, "in the soul, just as in every nature, there is something whereby it can become all things, and there is something whereby it can make all things." But an angel is a kind of nature. Therefore there is an active and a passive intellect in an angel.

Obj. 2: Further, the proper function of the passive intellect is to receive; whereas to enlighten is the proper function of the active intellect, as is made clear in
De Anima
iii, text. 2, 3, 18. But an angel receives enlightenment from a higher angel, and enlightens a lower one. Therefore there is in him an active and a passive intellect.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the knowledge of the angels is not exclusively intellectual. For Augustine says (De Civ. Dei viii) that in the angels there is "life which understands and feels." Therefore there is a sensitive faculty in them as well.

Obj. 2: Further, Isidore says (De Summo Bono) that the angels have learnt many things by experience. But experience comes of many remembrances, as stated in
Metaph.
i, 1. Consequently they have likewise a power of memory.

Obj. 3: Further, Dionysius says (Div. Nom. iv) that there is a sort of "perverted phantasy" in the demons. But phantasy belongs to the imaginative faculty. Therefore the power of the imagination is in the demons; and for the same reason it is in the angels, since they are of the same nature.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the angels know all things by their substance. For Dionysius says (Div. Nom. vii) that "the angels, according to the proper nature of a mind, know the things which are happening upon earth." But the angel's nature is his essence. Therefore the angel knows things by his essence.

Obj. 2: Further, according to the Philosopher (Metaph. xii, text. 51;
De Anima
iii, text. 15), "in things which are without matter, the intellect is the same as the object understood." But the object understood is the same as the one who understands it, as regards that whereby it is understood. Therefore in things without matter, such as the angels, the medium whereby the object is understood is the very substance of the one understanding it.

Obj. 3: Further, everything which is contained in another is there according to the mode of the container. But an angel has an intellectual nature. Therefore whatever is in him is there in an intelligible mode. But all things are in him: because the lower orders of beings are essentially in the higher, while the higher are in the lower participatively: and therefore Dionysius says (Div. Nom. iv) that God "enfolds the whole in the whole," i.e. all in all. Therefore the angel knows all things in his substance.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the angels understand by species drawn from things. For everything understood is apprehended by some likeness within him who understands it. But the likeness of the thing existing in another is there either by way of an exemplar, so that the likeness is the cause of the thing; or else by way of an image, so that it is caused by such thing. All knowledge, then, of the person understanding must either be the cause of the object understood, or else caused by it. Now the angel's knowledge is not the cause of existing things; that belongs to the Divine knowledge alone. Therefore it is necessary for the species, by which the angelic mind understands, to be derived from things.

Obj. 2: Further, the angelic light is stronger than the light of the active intellect of the soul. But the light of the active intellect abstracts intelligible species from phantasms. Therefore the light of the angelic mind can also abstract species from sensible things. So there is nothing to hinder us from saying that the angel understands through species drawn from things.

Obj. 3: Further, the species in the intellect are indifferent to what is present or distant, except in so far as they are taken from sensible objects. Therefore, if the angel does not understand by species drawn from things, his knowledge would be indifferent as to things present and distant; and so he would be moved locally to no purpose.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the higher angels do not understand by more universal species than the lower angels. For the universal, seemingly, is what is abstracted from particulars. But angels do not understand by species abstracted from things. Therefore it cannot be said that the species of the angelic intellect are more or less universal.

Obj. 2: Further, whatever is known in detail is more perfectly known than what is known generically; because to know anything generically is, in a fashion, midway between potentiality and act. If, therefore, the higher angels know by more universal species than the lower, it follows that the higher have a more imperfect knowledge than the lower; which is not befitting.

Obj. 3: Further, the same cannot be the proper type of many. But if the higher angel knows various things by one universal form, which the lower angel knows by several special forms, it follows that the higher angel uses one universal form for knowing various things. Therefore he will not be able to have a proper knowledge of each; which seems unbecoming.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that an angel does not know himself. For Dionysius says that "the angels do not know their own powers" (Coel. Hier. vi). But, when the substance is known, the power is known. Therefore an angel does not know his own essence.

Obj. 2: Further, an angel is a single substance, otherwise he would not act, since acts belong to single subsistences. But nothing single is intelligible. Therefore, since the angel possesses only knowledge which is intellectual, no angel can know himself.

Obj. 3: Further, the intellect is moved by the intelligible object: because, as stated in
De Anima
iii, 4 understanding is a kind of passion. But nothing is moved by or is passive to itself; as appears in corporeal things. Therefore the angel cannot understand himself.

A: [Reply to Obj. 1 not found/parsed]