Summa Theologica Part I (Prima Pars) Part 94

_On the contrary,_ Strabus, commenting on the text "In the beginning G.o.d created heaven and earth," says: "By heaven he does not mean the visible firmament, but the empyrean, that is, the fiery or intellectual firmament, which is not so styled from its heat, but from its splendor; and which was filled with angels directly it was made."

_I answer that,_ As was observed (A. 3), the universe is made up of corporeal and spiritual creatures. Consequently spiritual creatures were so created as to bear some relations.h.i.+p to the corporeal creature, and to rule over every corporeal creature. Hence it was fitting for the angels to be created in the highest corporeal place, as presiding over all corporeal nature; whether it be styled the empyrean heaven, or whatever else it be called. So Isidore says that the highest heaven is the heaven of the angels, explaining the pa.s.sage of Deut. 10:14: "Behold heaven is the Lord's thy G.o.d, and the heaven of heaven."

Reply Obj. 1: The angels were created in a corporeal place, not as if depending upon a body either as to their existence or as to their being made; because G.o.d could have created them before all corporeal creation, as many holy Doctors hold. They were made in a corporeal place in order to show their relations.h.i.+p to corporeal nature, and that they are by their power in touch with bodies.

Reply Obj. 2: By the uppermost atmosphere Augustine possibly means the highest part of heaven, to which the atmosphere has a kind of affinity owing to its subtlety and transparency. Or else he is not speaking of all the angels; but only of such as sinned, who, in the opinion of some, belonged to the inferior orders. But there is nothing to hinder us from saying that the higher angels, as having an exalted and universal power over all corporeal things, were created in the highest place of the corporeal creature; while the other angels, as having more restricted powers, were created among the inferior bodies.

Reply Obj. 3: Isaias is not speaking there of any corporeal heaven, but of the heaven of the Blessed Trinity; unto which the sinning angel wished to ascend, when he desired to be equal in some manner to G.o.d, as will appear later on (Q. 63, A. 3).

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QUESTION 62

OF THE PERFECTION OF THE ANGELS IN THE ORDER OF GRACE AND OF GLORY (In Nine Articles)

In due sequence we have to inquire how the angels were made in the order of grace and of glory; under which heading there are nine points of inquiry:

(1) Were the angels created in beat.i.tude?

(2) Did they need grace in order to turn to G.o.d?

(3) Were they created in grace?

(4) Did they merit their beat.i.tude?

(5) Did they at once enter into beat.i.tude after merit?

(6) Did they receive grace and glory according to their natural capacities?

(7) After entering glory, did their natural love and knowledge remain?

(8) Could they have sinned afterwards?

(9) After entering into glory, could they advance farther?

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FIRST ARTICLE [I, Q. 62, Art. 1]

Whether the Angels Were Created in Beat.i.tude?

Objection 1: It would seem that the angels were created in beat.i.tude.

For it is stated (De Eccl. Dogm. xxix) that "the angels who continue in the beat.i.tude wherein they were created, do not of their nature possess the excellence they have." Therefore the angels were created in beat.i.tude.

Obj. 2: Further, the angelic nature is n.o.bler than the corporeal creature. But the corporeal creature straightway from its creation was made perfect and complete; nor did its lack of form take precedence in time, but only in nature, as Augustine says (Gen. ad lit. i, 15). Therefore neither did G.o.d create the angelic nature imperfect and incomplete. But its formation and perfection are derived from its beat.i.tude, whereby it enjoys G.o.d. Therefore it was created in beat.i.tude.

Obj. 3: Further, according to Augustine (Gen. ad lit. iv, 34; v, 5), the things which we read of as being made in the works of the six days, were made together at one time; and so all the six days must have existed instantly from the beginning of creation. But, according to his exposition, in those six days, "the morning" was the angelic knowledge, according to which they knew the Word and things in the Word. Therefore straightway from their creation they knew the Word, and things in the Word. But the bliss of the angels comes of seeing the Word. Consequently the angels were in beat.i.tude straightway from the very beginning of their creation.

_On the contrary,_ To be established or confirmed in good is of the nature of beat.i.tude. But the angels were not confirmed in good as soon as they were created; the fall of some of them shows this.

Therefore the angels were not in beat.i.tude from their creation.

_I answer that,_ By the name of beat.i.tude is understood the ultimate perfection of rational or of intellectual nature; and hence it is that it is naturally desired, since everything naturally desires its ultimate perfection. Now there is a twofold ultimate perfection of rational or of intellectual nature. The first is one which it can procure of its own natural power; and this is in a measure called beat.i.tude or happiness. Hence Aristotle (Ethic. x) says that man's ultimate happiness consists in his most perfect contemplation, whereby in this life he can behold the best intelligible object; and that is G.o.d. Above this happiness there is still another, which we look forward to in the future, whereby "we shall see G.o.d as He is." This is beyond the nature of every created intellect, as was shown above (Q. 12, A. 4).

So, then, it remains to be said, that, as regards this first beat.i.tude, which the angel could procure by his natural power, he was created already blessed. Because the angel does not acquire such beat.i.tude by any progressive action, as man does, but, as was observed above (Q. 58, AA. 3, 4), is straightway in possession thereof, owing to his natural dignity. But the angels did not have from the beginning of their creation that ultimate beat.i.tude which is beyond the power of nature; because such beat.i.tude is no part of their nature, but its end; and consequently they ought not to have it immediately from the beginning.

Reply Obj. 1: Beat.i.tude is there taken for that natural perfection which the angel had in the state of innocence.

Reply Obj. 2: The corporeal creature instantly in the beginning of its creation could not have the perfection to which it is brought by its operation; consequently, according to Augustine (Gen. ad. lit. v, 4, 23; viii, 3), the growing of plants from the earth did not take place at once among the first works, in which only the germinating power of the plants was bestowed upon the earth. In the same way, the angelic creature in the beginning of its existence had the perfection of its nature; but it did not have the perfection to which it had to come by its operation.

Reply Obj. 3: The angel has a twofold knowledge of the Word; the one which is natural, and the other according to glory. He has a natural knowledge whereby he knows the Word through a similitude thereof s.h.i.+ning in his nature; and he has a knowledge of glory whereby he knows the Word through His essence. By both kinds of knowledge the angel knows things in the Word; imperfectly by his natural knowledge, and perfectly by his knowledge of glory. Therefore the first knowledge of things in the Word was present to the angel from the outset of his creation; while the second was not, but only when the angels became blessed by turning to the good. And this is properly termed their morning knowledge.

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SECOND ARTICLE [I, Q. 62, Art. 2]

Whether an Angel Needs Grace in Order to Turn to G.o.d?

Objection 1: It would seem that the angel had no need of grace in order to turn to G.o.d. For, we have no need of grace for what we can accomplish naturally. But the angel naturally turns to G.o.d: because he loves G.o.d naturally, as is clear from what has been said (Q. 60, A. 5). Therefore an angel did not need grace in order to turn to G.o.d.

Obj. 2: Further, seemingly we need help only for difficult tasks. Now it was not a difficult task for the angel to turn to G.o.d; because there was no obstacle in him to such turning. Therefore the angel had no need of grace in order to turn to G.o.d.

Obj. 3: Further, to turn oneself to G.o.d is to dispose oneself for grace; hence it is said (Zech. 1:3): "Turn ye to Me, and I will turn to you." But we do not stand in need of grace in order to prepare ourselves for grace: for thus we should go on to infinity. Therefore the angel did not need grace to turn to G.o.d.

_On the contrary,_ It was by turning to G.o.d that the angel reached to beat.i.tude. If, then, he had needed no grace in order to turn to G.o.d, it would follow that he did not require grace in order to possess everlasting life. But this is contrary to the saying of the Apostle (Rom. 6:23): "The grace of G.o.d is life everlasting."

_I answer that,_ The angels stood in need of grace in order to turn to G.o.d, as the object of beat.i.tude. For, as was observed above (Q. 60, A. 2) the natural movement of the will is the principle of all things that we will. But the will's natural inclination is directed towards what is in keeping with its nature. Therefore, if there is anything which is above nature, the will cannot be inclined towards it, unless helped by some other supernatural principle. Thus it is clear that fire has a natural tendency to give forth heat, and to generate fire; whereas to generate flesh is beyond the natural power of fire; consequently, fire has no tendency thereto, except in so far as it is moved instrumentally by the nutritive soul.

Now it was shown above (Q. 12, AA. 4, 5), when we were treating of G.o.d's knowledge, that to see G.o.d in His essence, wherein the ultimate beat.i.tude of the rational creature consists, is beyond the nature of every created intellect. Consequently no rational creature can have the movement of the will directed towards such beat.i.tude, except it be moved thereto by a supernatural agent. This is what we call the help of grace. Therefore it must be said that an angel could not of his own will be turned to such beat.i.tude, except by the help of grace.

Reply Obj. 1: The angel loves G.o.d naturally, so far as G.o.d is the author of his natural being. But here we are speaking of turning to G.o.d, so far as G.o.d bestows beat.i.tude by the vision of His essence.

Reply Obj. 2: A thing is "difficult" which is beyond a power; and this happens in two ways. First of all, because it is beyond the natural capacity of the power. Thus, if it can be attained by some help, it is said to be "difficult"; but if it can in no way be attained, then it is "impossible"; thus it is impossible for a man to fly. In another way a thing may be beyond the power, not according to the natural order of such power, but owing to some intervening hindrance; as to mount upwards is not contrary to the natural order of the motive power of the soul; because the soul, considered in itself, can be moved in any direction; but is hindered from so doing by the weight of the body; consequently it is difficult for a man to mount upwards. To be turned to his ultimate beat.i.tude is difficult for man, both because it is beyond his nature, and because he has a hindrance from the corruption of the body and infection of sin. But it is difficult for an angel, only because it is supernatural.

Reply Obj. 3: Every movement of the will towards G.o.d can be termed a conversion to G.o.d. And so there is a threefold turning to G.o.d. The first is by the perfect love of G.o.d; this belongs to the creature enjoying the possession of G.o.d; and for such conversion, consummate grace is required. The next turning to G.o.d is that which merits beat.i.tude; and for this there is required habitual grace, which is the principle of merit. The third conversion is that whereby a man disposes himself so that he may have grace; for this no habitual grace is required; but the operation of G.o.d, Who draws the soul towards Himself, according to Lament. 5:21: "Convert us, O Lord, to Thee, and we shall be converted." Hence it is clear that there is no need to go on to infinity.

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THIRD ARTICLE [I, Q. 62, Art. 3]

Whether the Angels Were Created in Grace?

Objection 1: It would seem that the angels were not created in grace.

For Augustine says (Gen. ad lit. ii, 8) that the angelic nature was first made without form, and was called "heaven": but afterwards it received its form, and was then called "light." But such formation comes from grace. Therefore they were not created in grace.

Obj. 2: Further, grace turns the rational creature towards G.o.d. If, therefore, the angel had been created in grace, no angel would ever have turned away from G.o.d.

Obj. 3: Further, grace comes midway between nature and glory. But the angels were not beatified in their creation. Therefore it seems that they were not created in grace; but that they were first created in nature only, and then received grace, and that last of all they were beatified.

_On the contrary,_ Augustine says (De Civ. Dei xii, 9), "Who wrought the good will of the angels? Who, save Him Who created them with His will, that is, with the pure love wherewith they cling to Him; at the same time building up their nature and bestowing grace on them?"

_I answer that,_ Although there are conflicting opinions on this point, some holding that the angels were created only in a natural state, while others maintain that they were created in grace; yet it seems more probable, and more in keeping with the sayings of holy men, that they were created in sanctifying grace. For we see that all things which, in the process of time, being created by the work of Divine Providence, were produced by the operation of G.o.d, were created in the first fas.h.i.+oning of things according to seedlike forms, as Augustine says (Gen. ad lit. viii, 3), such as trees, animals, and the rest. Now it is evident that sanctifying grace bears the same relation to beat.i.tude as the seedlike form in nature does to the natural effect; hence (1 John 3:9) grace is called the "seed" of G.o.d. As, then, in Augustine's opinion it is contended that the seedlike forms of all natural effects were implanted in the creature when corporeally created, so straightway from the beginning the angels were created in grace.

Reply Obj. 1: Such absence of form in the angels can be understood either by comparison with their formation in glory; and so the absence of formation preceded formation by priority of time. Or else it can be understood of the formation according to grace: and so it did not precede in the order of time, but in the order of nature; as Augustine holds with regard to the formation of corporeal things (Gen. ad lit. i, 15).