St. Thomas Aquinas teaches us about angels



1. Creatures exist in a series of grades. They participate and represent the goodness of God in various ways. In the world about us, there are three kinds of substances: mineral, vegetal, animal. These are all bodily substances. We find also in this world the human substance which is mineral, vegetal, and animal, and yet is something more; it is not all bodily; man has a spiritual soul. To round out the order of things, there must be some purely spiritual or nonbodily substances. Thus createdsubstances are: the completely bodily substance, the substance that is a compound of body and spirit, and the completely spiritual substance. Completely spiritual substances are called angels.

2. A bodily substance is composed of two substantial elements, primal matter and substantial form. In angels there is no compounding of matter and form. Matter does not exist in angels; they are pure substantial forms. That is to say, they are pure spirits; they are spirits with no admixture of matter in them.

3. Holy Scripture (Dan. 7:10) indicates the existence of a vast multitude of angels: “Thousands of thousands ministered to Him, and ten thousand times a hundred thousand stood before Him.” Indeed, since the intention back of creation is the perfection of the universe as sharing and representing the divine goodness, it appears that the more perfect creatures should abound in largest multitude. It is, therefore, reasonable to suppose that angels exist in a multitude far exceeding the number of material things.

4. In bodily substances we distinguish their species or essential kind, and their status as individuals of that kind. For example, we distinguish in a man, (a) what makes him a human being, and (b) what makes him this one human being. Now, that which constitutes a thing in its species or essential kind is called the principle of specification. And that which constitutes a thing as this one item or instance of its kind is called the principle of individuation. In all creatures, the principle of specification is the substantial form which makes the creature an existing thing of its essential kind. And the principle of individuation is matter or bodiliness inasmuch as it is marked by quantity. Since angels have in them no matter or bodiliness at all, for they are pure spirits, they are not individuated. This means that each angel is the only one of its kind. It means that each angel is a species or essential kind of substantial being. Hence each angel is essentially different from every other angel.

5. The angels are incorruptible substances. This means that they cannot die, decay, break up, or be substantially changed. For the root of corruptibility in a substance is matter, and in the angels there is no matter.


1. Angels have no bodies. An intellectual nature (that is, a substantial essence equipped for understanding and willing) does not require a body. In man, because the body is substantially united with the spiritual soul, intellectual activities (understanding and willing) presuppose the body and its senses. But an intellect in itself, or as such, requires nothing bodily for its activity. The angels are pure spirits without a body, and their intellectual operations of understanding and willing depend in no way at all upon material substance.

2. That the angels sometimes assume bodies is known from Holy Scripture. Angels appeared in bodily form to Abraham and his household; the angel Raphael came in the guise of a young man to be the companion of the younger Tobias.

3. In bodies thus assumed, angels do not actually exercise the functions of true bodily life. When an angel in human form walks and talks, he exercises angelic power and uses the bodily organs as instruments. But he does not make the body live, or make it his own body.


1. Since an angel can be in a place (by definitive presence), it can be first in this place and afterwards in that place. That is to say, an angel can move locally. But this local movement of an angel is not like the local movement of a body. An angel is in a place by exercising its powers there; it can cease to apply its powers there and begin to apply them elsewhere; and this, equivalently at least, is a kind of local movement.

2. By this sort of local movement an angel may, at will, be present successively in several places and thus may be said to pass through the space between the first and the last place of the series. Or an angel may cease to apply its powers in the first place and begin to apply them in the last, not passing through the space between.

3. Since there is succession, that is, before-and-after, in the application of an angel’s powers, now here and now there, it must be said that an angel’s local movement occurs in time, and is not instantaneous. This time, however, is not measurable in our minutes or seconds; these units of time are applicable only to bodily movement.

Read questions 54 to 64