38. Hanc autem Conciliarem adprobationem de materia ad longum pertractata a D. Joanne in libro coram Patribus lecto, statuere articulum fidei circa corporeitatem Angelorum, perspicuum est: unde ad tollendam contradictionem hujus, cum allata definitione Concilii Lateranensis, multum desudant Theologi. Unus enim, Suarez, =de Angelis=, ait, quod Patres non contradixerunt tali asserto de corporeitate Angelorum, quia non de illa re agebatur. Alius, Bann., in p. p. q. 10, ait, quod Synodus adprobavit conclusionem, nempe Angelos pingi posse, non tamen adprobavit rationem, =quia corporei sunt=. Alius, Molin., in p. p., q. 50. a. 1, ait, quod definitiones Conciliares in illa Synodo factæ sunt solum =actione septima=, proinde ea quæ habentur in actionibus præcedentibus non esse definitiones de fide. Alii, Joverc. et Mirand., =Sum. Conc.=, scribunt nec Nicænum, nec Lateranense Concilium intendisse definere de fide quæstionem; et Nicænum quidem locutum fuisse juxta opinionem Platonicorum, quæ ponit Angelos corporeos, et tunc prævalebat; Lateranense autem locutum esse juxta mentem Aristotelis, qui, l. 12. =Metaphys.=, tex. 49, ponit intelligentias incorporeas, quæ sententia contra Platonicos apud plerosque Doctores invaluit expost. 38. That this approbation by a Council of the doctrine set forth at length in the book of John establishes an article of belief with regard to the corporeity of Angels, there is not a shadow of doubt: so Theologians toil and moil in order to remove the contradiction apparent between that decision and the definition, above quoted, by the Council of Lateran. One of them, Suarez, says that if the Fathers did not disprove such an assertion of the corporeity of Angels, it is because that was not the question. Another contends that the Synod did approve the conclusion, namely that Angels might be pictured, but not the motive given, _their corporeity_. A third, Molina, observes that the definitions issued in Council by the Synod were thus issued only at the _seventh sitting_, whence he argues that those of the previous sittings are not definitions of belief. Others, lastly, write that neither the Council of Nicea nor that of Lateran intended defining a question of belief, the Council of Nicea having spoken according to the opinion of the Platonists, which describes Angels as corporeal beings and was then prevailing, whilst that of Lateran went with Aristoteles, who, in his 12th. book of _Metaphysics_, lays down the existence of incorporeal intelligences, a doctrine which has since carried the day with most Doctors over the Platonists.