guardianship: for even when he is in heaven he knows what is
happening to man; nor does he need time for his local motion, for he
can be with man in an instant.
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SEVENTH ARTICLE [I, Q. 113, Art. 7]

Whether Angels Grieve for the Ills of Those Whom They Guard?

Objection 1: It would seem that angels grieve for the ills of those
whom they guard. For it is written (Isa. 33:7): "The angels of peace
shall weep bitterly." But weeping is a sign of grief and sorrow.
Therefore angels grieve for the ills of those whom they guard.

Obj. 2: Further, according to Augustine (De Civ. Dei xiv, 15),
"sorrow is for those things that happen against our will." But the
loss of the man whom he has guarded is against the guardian angel's
will. Therefore angels grieve for the loss of men.

Obj. 3: Further, as sorrow is contrary to joy, so penance is contrary
to sin. But angels rejoice about one sinner doing penance, as we are
told, Luke 15:7. Therefore they grieve for the just man who falls
into sin.

Obj. 4: Further, on Numbers 18:12: "Whatsoever first-fruits they
offer," etc. the gloss of Origen says: "The angels are brought to
judgment as to whether men have fallen through their negligence or
through their own fault." But it is reasonable for anyone to grieve
for the ills which have brought him to judgment. Therefore angels
grieve for men's sins.

_On the contrary,_ Where there is grief and sorrow, there is not
perfect happiness: wherefore it is written (Apoc. 21:4): "Death shall
be no more, nor mourning, nor crying, nor sorrow." But the angels are
perfectly happy. Therefore they have no cause for grief.

_I answer that,_ Angels do not grieve, either for sins or for the
pains inflicted on men. For grief and sorrow, according to Augustine
(De Civ. Dei xiv, 15) are for those things which occur against our
will. But nothing happens in the world contrary to the will of the
angels and the other blessed, because their will cleaves entirely to
the ordering of Divine justice; while nothing happens in the world
save what is effected or permitted by Divine justice. Therefore
simply speaking, nothing occurs in the world against the will of the
blessed. For as the Philosopher says (Ethic. iii, 1) that is called
simply voluntary, which a man wills in a particular case, and at a
particular time, having considered all the circumstances; although
universally speaking, such a thing would not be voluntary: thus the
sailor d