37. It may seem strange, yet it must be admitted not to be unlikely. If, in fact, Theologians concur in establishing amongst Angels a specific, and therefore essential, diversity so considerable that, according to St. Thomas, there are not two Angels of the same species, but that each of them is a species by himself, why should not certain Angels be most pure spirits, of a consequently very superior nature, and others corporeal, therefore of a less perfect nature, differing thus from each other in their corporeal or incorporeal substance? This doctrine has the advantage of solving the otherwise insoluble contradiction between two Œcumenical Councils, namely the Seventh General Synod and the above-mentioned Council of Lateran. For, during the fifth sitting of that Synod, the second of Nicea, a book was introduced written by John of Thessalonica against a pagan Philosopher, wherein occur the following propositions: “_Respecting Angels, Archangels and their Powers, to which I adjoin our own Souls, the Catholic Church is really of opinion that they are intelligences, but not entirely bodyless and senseless, as you Gentiles aver; she on the contrary ascribes to them a subtile body, aerial or igneous, according to what is written: He makes the spirits His Angels, and the burning fire His Minister_”. And further on: “_Although not corporeal in the same way as ourselves, made of the four elements, yet it is impossible to say that Angels, Demons and Souls are incorporeal; for they have been seen many a time, invested with their own body, by those whose eyes the Lord had opened_”. And after that book had been read through before all the Fathers in Council assembled, Tharasius, the Patriarch of Constantinople, submitted it to the approval of the Council, with these words: “_The Father showeth that Angels should be pictured, since their form can be defined, and they have been seen in the shape of men_”. Without a dissentient, the Synod answered: “_Yes, my Lord_”.