of the ancient philosophers. Bernard's
expression can be explained, that the created spirit needs some
bodily instrument, which is not naturally united to it, but assumed
for some purpose, as will be explained (A. 2). Augustine speaks,
not as asserting the fact, but merely using the opinion of the
Platonists, who maintained that there are some aerial animals,
which they termed demons.

Reply Obj. 2: Gregory calls the angel a rational animal
metaphorically, on account of the likeness to the rational nature.

Reply Obj. 3: To give life effectively is a perfection simply
speaking; hence it belongs to God, as is said (1 Kings 2:6): "The
Lord killeth, and maketh alive." But to give life formally belongs to
a substance which is part of some nature, and which has not within
itself the full nature of the species. Hence an intellectual
substance which is not united to a body is more perfect than one
which is united to a body.
_______________________

SECOND ARTICLE [I, Q. 51, Art. 2]

Whether Angels Assume Bodies?

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.

_On the contrary,_ Augustine says (De Civ. Dei xvi) that angels
appeared to Abraham under assumed bodies.

_I answer that,_ Some have maintained that the angels never assume
bodies, but that all that we read in Scripture of apparitions of
angels happened in prophetic vision--that is, according to
imagination. But this is contrary to the intent of Scripture; for