(Q. 108, A. 2), the orders are distinguished by their
general offices. Hence as according to Gregory all the angels whose
proper office it is to preside over the demons are of the order of
the "powers"; so to the order of the "virtues" do those angels seem
to belong who preside over purely corporeal creatures; for by their
ministration miracles are sometimes performed.
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SECOND ARTICLE [I, Q. 110, Art. 2]

Whether Corporeal Matter Obeys the Mere Will of an Angel?

Objection 1: It would seem that corporeal matter obeys the mere will
of an angel. For the power of an angel excels the power of the soul.
But corporeal matter obeys a conception of the soul; for the body of
man is changed by a conception of the soul as regards heat and cold,
and sometimes even as regards health and sickness. Therefore much
more is corporeal matter changed by a conception of an angel.

Obj. 2: Further, whatever can be done by an inferior power, can be
done by a superior power. Now the power of an angel is superior to
corporeal power. But a body by its power is able to transform
corporeal matter; as appears when fire begets fire. Therefore much
more efficaciously can an angel by his power transform corporeal
matter.

Obj. 3: Further, all corporeal nature is under angelic
administration, as appears above (A. 1), and thus it appears that
bodies are as instruments to the angels, for an instrument is
essentially a mover moved. Now in effects there is something that is
due to the power of their principal agents, and which cannot be due
to the power of the instrument; and this it is that takes the
principal place in the effect. For example, digestion is due to the
force of natural heat, which is the instrument of the nutritive soul:
but that living flesh is thus generated is due to the power of the
soul. Again the cutting of the wood is from the saw; but that it
assumes the length the form of a bed is from the design of the
[joiner's] art. Therefore the substantial form which takes the
principal place in the corporeal effects, is due to the angelic
power. Therefore matter obeys the angels in receiving its form.

_On the contrary,_ Augustine says "It is not to be thought, that this
visible matter obeys these rebel angels; for it obeys God alone."

_I answer that,_ The Platonists [*Phaedo. xlix: Tim. (Did.) vol. ii,
p. 218] asserted that the forms which are in matter are caused by
immaterial forms, because they said that