1 Objection 1: It seems that an angel cannot change the human senses. For the sensitive operation is a vital operation. But such an operation does not come from an extrinsic principle. Therefore the sensitive operation cannot be caused by an angel.
1 Ad quartum sic proceditur. Videtur quod Angelus non possit immutare sensum humanum. Operatio enim sensitiva est operatio vitae. Huiusmodi autem operatio non est a principio extrinseco. Non ergo operatio sensitiva potest causari ab Angelo.
2 Objection 2: Further, the sensitive operation is nobler than the nutritive. But the angel cannot change the nutritive power, nor other natural forms. Therefore neither can he change the sensitive power.
2 Praeterea, virtus sensitiva est nobilior quam nutritiva. Sed Angelus, ut videtur, non potest mutare virtutem nutritivam; sicut nec alias formas naturales. Ergo neque virtutem sensitivam immutare potest.
3 Objection 3: Further, the senses are naturally moved by the sensible objects. But an angel cannot change the order of nature Question 110, Article 4). Therefore an angel cannot change the senses; but these are changed always by the sensible object.
3 Praeterea, sensus naturaliter movetur a sensibili. Sed Angelus non potest immutare naturae ordinem, ut supra dictum est. Ergo Angelus non potest immutare sensum, sed semper sensus a sensibili immutatur.
4 On the contrary, The angels who overturned Sodom, struck the people of Sodom with blindness or aorasia, so that they could not find the door Gn. 19, 11). The same is recorded of the Syrians whom Eliseus led into Samaria 4 Kgs. 6, 18).
4 Sed contra est quod Angeli qui subverterunt Sodomam, percusserunt Sodomitas caecitate vel aorasia), ut ostium domus invenire non possent, ut dicitur Gen. XIX. Et simile legitur IV Reg. VI, de Syris quos Elisaeus duxit in Samariam.
5 I answer that, The senses may be changed in a twofold manner; from without, as when affected by the sensible object: and from within, for we see that the senses are changed when the spirits and humors are disturbed; as for example, a sick man's tongue, charged with choleric humor, tastes everything as bitter, and the like with the other senses. Now an angel, by his natural power, can work a change in the senses both ways. For an angel can offer the senses a sensible object from without, formed by nature or by the angel himself, as when he assumes a body, as we have said above Question 51, Article 2). Likewise he can move the spirits and humors from within, as above remarked, whereby the senses are changed in various ways.
5 Respondeo dicendum quod sensus immutatur dupliciter. Uno modo, ab exteriori; sicut cum mutatur a sensibili. Alio modo, ab interiori, videmus enim quod, perturbatis spiritibus et humoribus immutatur sensus; lingua enim infirmi, quia plena est cholerico humore, omnia sentit ut amara; et simile contingit in aliis sensibus. Utroque autem modo Angelus potest immutare sensum hominis sua naturali virtute. Potest enim Angelus opponere exterius sensui sensibile aliquod, vel a natura formatum, vel aliquod de novo formando; sicut facit dum corpus assumit, ut supra dictum est. Similiter etiam potest interius commovere spiritus et humores, ut supra dictum est, ex quibus sensus diversimode immutentur.
6 Reply to Objection 1: The principle of the sensitive operation cannot be without the interior principle which is the sensitive power; but this interior principle can be moved in many ways by the exterior principle, as above explained.
6 Ad primum ergo dicendum quod principium sensitivae operationis non potest esse absque principio interiori, quod est potentia sensitiva, sed illud interius principium potest multipliciter ab exteriori principio commoveri, ut dictum est.
7 Reply to Objection 2: By the interior movement of the spirits and humors an angel can do something towards changing the act of the nutritive power, and also of the appetitive and sensitive power, and of any other power using a corporeal organ.
7 Ad secundum dicendum quod etiam per commotionem interiorem spirituum et humorum, potest Angelus aliquid operari ad immutandum actum potentiae nutritivae. Et similiter potentiae appetitivae, et sensitivae, et cuiuscumque potentiae corporali organo utentis.
8 Reply to Objection 3: An angel can do nothing outside the entire order of creatures; but he can outside some particular order of nature, since he is not subject to that order; thus in some special way an angel can work a change in the senses outside the common mode of nature.
8 Ad tertium dicendum quod praeter ordinem totius creaturae Angelus facere non potest, sed praeter ordinem alicuius particularis naturae facere potest, cum tali ordini non subdatur. Et sic quodam singulari modo potest sensum immutare, praeter modum communem.