nclined to will
something. In this manner the angels, as being able to rouse these
passions, can move the will, not however by necessity, for the will
ever remains free to consent to, or to resist, the passion.

Reply Obj. 1: Those who act as God's ministers, either men or angels,
are said to burn away vices, and to incite to virtue by way of
persuasion.

Reply Obj. 2: The demon cannot put thoughts in our minds by causing
them from within, since the act of the cogitative faculty is subject
to the will; nevertheless the devil is called the kindler of
thoughts, inasmuch as he incites to thought, by the desire of the
things thought of, by way of persuasion, or by rousing the passions.
Damascene calls this kindling "a putting in" because such a work is
accomplished within. But good thoughts are attributed to a higher
principle, namely, God, though they may be procured by the ministry
of the angels.

Reply Obj. 3: The human intellect in its present state can understand
only by turning to the phantasms; but the human will can will
something following the judgment of reason rather than the passion of
the sensitive appetite. Hence the comparison does not hold.
_______________________

THIRD ARTICLE [I, Q. 111, Art. 3]

Whether an Angel Can Change Man's Imagination?

Objection 1: It would seem that an angel cannot change man's
imagination. For the phantasy, as is said _De Anima_ iii, is "a motion
caused by the sense in act." But if this motion were caused by an
angel, it would not be caused by the sense in act. Therefore it is
contrary to the nature of the phantasy, which is the act of the
imaginative faculty, to be changed by an angel.

Obj. 2: Further, since the forms in the imagination are spiritual,
they are nobler than the forms existing in sensible matter. But an
angel cannot impress forms upon sensible matter (Q. 110, A. 2).
Therefore he cannot impress forms on the imagination, and so he
cannot change it.

Obj. 3: Further, Augustine says (Gen. ad lit. xii, 12): "One spirit
by intermingling with another can communicate his knowledge to the
other spirit by these images, so that the latter either understands
it himself, or accepts it as understood by the other." But it does
not seem that an angel can be mingled with the human imagination, nor
that the imagination can receive the knowledge of an angel. Therefore
it seems that an angel cannot change the imagination.

Obj. 4: Further, in the imaginative vision man