Dissertation on the Natural Knowledge of Angelic Existence

It can be demonstrated by arguments sought from the light of nature, which are both probable and in some way necessary.

($ν$) On the Dogmas of Plato, ch. 14.

($ξ$) Book 1, Theology of the Gentiles, ch. 6.

($o$) Manual of Stoic Philosophy, d. 16.

The first probable argument is sought from the consensus of the most ancient philosophers, as well as of whole nations and peoples. For the most excellent of the philosophers taught that certain spiritual and perfect substances move about on earth and are involved in the affairs of men. Plato, above all, in his dialogues Symposium, Timaeus, Phaedo, and Phaedrus, and the masters of the Old Academy, as Alcinous discusses from their opinion ($ν$). His followers also follow Plato: Apuleius, Plotinus, Porphyry, Psellus, and Proclus, of which Vossius is a witness ($ξ$). The Stoics certainly excel in this part of Natural Theology, as in many others, and J. Lipsius ($o$) raises their masters to the highest praise on this account; saying: Who has written more subtly, more richly, or more truthfully about God, about Divine things, about Fate, Providence, and GENII? If it were not for envy, one might say, not the entire hand of philosophers, if brought together.

($π$) Book 1, Stoic Physiology, d. 18, 19, 20.

($ρ$) Book 1, On the Opinions of the Philosophers, ch. 8.

Which, however, we judge should be accepted with due caution. Hence, the same man also discusses their dogmas concerning Genii at length ($π$), and Plutarch also asserts that there are daimones spirits/demons of the Stoics ($ρ$).

($σ$) Book 1, Divine Institutes, ch. 4.

($τ$) Book 1, Physiology, d. 20.

Indeed, the very remarkable words of Seneca show that some not only knew that angels existed, but also had excellent thoughts regarding their creation and office:

God, he says, when he was laying the first foundations of this most beautiful mass, so that all things might proceed under their leaders, although he himself extended his influence through the entire body, nevertheless created Gods as ministers of his kingdom.

These things which Lactantius brings forward ($σ$), created, that is, made, as Lipsius explains ($τ$).

($υ$) Epistle 110.

($φ$) Book 6, Stromata.

($χ$) On Book 1, Georgics.

($ψ$) On the Divine Names, ch. 3.

($ω$) Book 21.

($α$) Book 1, Differentiations, ch. 14.

That whole nations and peoples also adhered to this dogma, asserting that angels exist, can be shown by what Clement of Alexandria ($φ$), Servius Maurus ($χ$), Censorinus ($ψ$), Ammianus Marcellinus ($ω$), and Arrianus ($α$) report—though not without mixed errors—concerning the Guardian Angel, who is called the Pedagogue by Seneca ($υ$). Arrianus says: God cares for us: