Article 19 — Whether it would be possible for the angels to exist before the visible world

The nineteenth point of inquiry is whether it would be possible for the angels to exist before the visible world. (Parallel texts: ST I.61.4, ad 1; In II Sent. 2.1.3.)

Obj. 1: And it seems that it is not. For two distinct things that cannot be in the same place require a difference of place. Now, it is universally agreed that two angels cannot be in the same place. Therefore, it is inconceivable that there be two distinct angels unless there be two distinct places. Now, there was no place before the visible creature, for place, according to the Philosopher, is only the boundary of the containing body. (Aristotle, Physics 4.4, 212a20.) Therefore, the angels could not exist before the visible world.

Obj. 2: The production of the corporeal creature nowise deprived the angels of their natural power. Hence, if it was possible for the angels to exist without a place before the visible world was made, it would be possible even now that the visible world has been created; and this apparently is false, because if they were not in a place, they would be nowhere, and thus, they would seem not to exist at all.

Obj. 3: Boethius says that every created spirit needs a body. (Pseudo-Boethius, On Unity and the One (PL 63:1075–78); see also: Bernard of Clairvaux (1090–1153 AD), Sermons on the Song of Songs, sermon 5, sect. 1.) Now, an angel is a created spirit. Therefore, he needs a body, and consequently, could not exist before the corporeal creature.

Obj. 4: To this it may be replied that an angel needs a body not for his existence but for his ministry.

On the contrary, the ministry of the angels is exercised where we are, namely, in this world. Now, the angels have a corporeal place besides our abode, namely, the empyrean heaven. Therefore, it is not only in order to minister to us that they need a body in a corporeal place.

Obj. 5: It is impossible to imagine before and after without time. Now, if the angels had existed before the world, the beginning of the angels’ existence would have preceded the beginning of the visible world. Consequently, time would have begun before the visible world, and that is impossible, since time follows movement, and movement follows the mobile. Therefore, it was impossible for the angels to exist before the world.

On the contrary, whatsoever does not involve a contradiction in creatures God can do. Now, no contradiction is involved if the angels exist while the visible creature exists not. Therefore, it was not impossible for God to create the angels before the world.

I answer that, as Boethius says, in speaking of God, we must not be led astray by our imagination, nor indeed should we in speaking of any corporeal things whatsoever; (Boethius, On the Trinity 2 (PL 64:1250–51).) for, seeing that the imagination is a consequence of sensation, as is clear from the Philosopher, imagination cannot rise above quantity, which is the subject of sensible qualities. (Aristotle, On the Soul 3.3, 427b15, 428b10–16.) Not attending to this nor being capable of transcending their imagination, some have been unable to understand anything except through the mode of a positional reality; for this reason, some of the philosophers of old said that what is not in a place is not at all, as is said in Physics 4. (Aristotle, Physics 4.1, 208b32–36; 4.3, 210a26–b32.)

And through the same error, some of the moderns have maintained that angels cannot exist without a corporeal creature, thinking angels to be like things that they imagine being distinct in placement. This is, in fact, in contradiction with the opinion of those of old who held angels existed before the world. It is also prejudicial to the dignity of the angelic nature, which, being naturally prior to the corporeal creature, is in no way dependent on it. Therefore, we say that simply speaking it was possible for the angels to exist before the world.

Reply Obj. 1: The distinction of two angels does not impede their being in one indivisible place, but the confusion of their activities does; hence, the argument does not prove.

Reply Obj. 2: Even now, nothing prevents angels from not being in a place, if they so will, although they are also always in a place on account of the order by which the spiritual creature presides over the corporeal, as Augustine states. (Augustine, On the Trinity 3.1, 3.4 (PL 42:870–71, 873–74).)

Reply Obj. 3: As Boethius himself explains, angels need bodies only for their ministry, and not for the completion of their nature.

Reply Obj. 4: The angels are in the empyrean heaven as being a place befitting contemplation, not as though contemplation were impossible elsewhere.

Reply Obj. 5: This before and after do not force us to assert that there was real time before the world, but only imaginary time, as we have stated above when discussing the eternity or creation of the world. (Q. 3, a. 17, ad 20.)