Dissertation on the Natural Knowledge of Angelic Existence

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§. VIII.

There is nothing, however, to prevent us from using this consensus of the Gentiles and philosophers as an argument by which the natural knowledge of angels is constructed, even if it contains many absurdities and many things resting upon no suitable foundation in this doctrine of the Gentiles concerning angels. Nor do we approve all of their opinions, which they have sprinkled into their Natural Theology. It suffices for us only to have shown that the most ancient peoples and philosophers were certain of the existence of angels, and it is not credible that they asserted this led by some vain error. To us, this argument for confirming the truth of the proposed thesis seems by no means to be despised, because the authority of both antiquity and the most excellent philosophers seems to bring no small momentum to such things.

§. IX.

(a) Metaphysical Disputations 35, sect. 1.

Another argument for establishing our thesis is taken, as the Metaphysicians love to speak, from possibility and convenience, which particularly pleases Suarez, who went through it at length, having treated it thoroughly (a). The force of this argument consists in this: that given the possibility of angels, or that it is possible for angels to exist, and that it involves no contradiction—neither on the part of the thing itself or the effect, nor on the part of the efficient cause—it becomes easy to conclude to their actual existence, both because they contribute greatly to the perfection of the whole, and because they approach very closely to the likeness of the first cause. Hence, such an argument arises:

Whatever is possible, in such a way that it implies no contradiction either on the part of the efficient or on the part of the effect, 2. contributes most to the perfection of this Universe, and 3. approaches very closely to the likeness of God as the first cause, that thing is at least probable and convenient to have been actually produced by God. A.

Angels are possible, in such a way that they involve no contradiction on the part of the thing itself,