Respondeo dicendum quod, sicut dictum est, ex creaturis corporalibus et spiritualibus unum universum constituitur. Unde sic creatae sunt spirituales creaturae, quod ad creaturam corporalem aliquem ordinem habent, et toti creaturae corporali praesident. Unde conveniens fuit quod angeli in supremo corpore crearentur, tanquam toti naturae corporeae praesidentes; sive id dicatur caelum Empyreum, sive qualitercumque nominetur. Unde Isidorus dicit quod supremum caelum est caelum angelorum, super illud Deut. X, domini Dei tui est caelum, et caelum caeli. 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 relationship 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 passage of Deut. 10:14: Behold heaven is the Lord’s thy God, and the heaven of heaven. Ad primum ergo dicendum quod angeli non sunt creati in loco corporeo, quasi dependentes a corpore secundum suum esse vel secundum suum fieri, potuisset enim Deus angelos ante totam creaturam corporalem creasse, ut multi sancti doctores tenent. Sed facti sunt in loco corporeo, ad ostendendum ordinem eorum ad naturam corpoream, et quod sua virtute corpora contingunt. 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 God 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 relationship to corporeal nature, and that they are by their power in touch with bodies. Ad secundum dicendum quod Augustinus forte per supremam partem aeris intelligit supremam partem caeli, cum quo aer quandam convenientiam habet propter suam subtilitatem et diaphaneitatem. 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. Vel loquitur non de omnibus angelis, sed de illis qui peccaverunt, qui secundum quosdam fuerunt de inferioribus ordinibus. Nihil autem prohibet dicere quod superiores angeli, habentes virtutem elevatam et universalem supra omnia corpora, sint in supremo creaturae corporeae creati; alii vero, habentes virtutes magis particulares, sint creati in inferioribus corporibus. 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. Ad tertium dicendum quod loquitur ibi non de caelo aliquo corporeo, sed de caelo sanctae Trinitatis, in quod angelus peccans ascendere voluit, dum voluit aliquo modo Deo aequiparari, ut infra patebit. 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 God, as will appear later on (Q. 63, A. 3). Quaestio 62 Question 62 De perfectione angelorum in esse gratiae et gloriae The Perfection of the Angels in Grace and Glory Consequenter investigandum est quomodo angeli facti sunt in esse gratiae vel gloriae. Et circa hoc quaeruntur novem. 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: Primo, utrum angeli fuerint in sua creatione beati. (1) Were the angels created in beatitude? Secundo, utrum indiguerint gratia ad hoc quod ad Deum converterentur. (2) Did they need grace in order to turn to God? Tertio, utrum fuerint creati in gratia. (3) Were they created in grace? Quarto, utrum suam beatitudinem meruerint. (4) Did they merit their beatitude? Quinto, utrum statim post meritum beatitudinem adepti fuerint. (5) Did they at once enter into beatitude after merit? Sexto, utrum gratiam et gloriam secundum capacitatem suorum naturalium receperint. (6) Did they receive grace and glory according to their natural capacities? Septimo, utrum post consecutionem gloriae remanserit in eis dilectio et cognitio naturalis. (7) After entering glory, did their natural love and knowledge remain? Octavo, utrum postmodum potuerint peccare. (8) Could they have sinned afterwards? Nono, utrum post adeptionem gloriae potuerint proficere. (9) After entering into glory, could they advance farther? Articulus 1 Article 1 Utrum angeli fuerint creati beati Whether the angels were created in beatitude? Ad primum sic proceditur. Videtur quod angeli fuerint creati beati. Dicitur enim in libro de Ecclesiasticis Dogmatibus, quod angeli qui in illa in qua creati sunt beatitudine perseverant, non natura possident bonum quod habent. Sunt ergo angeli creati in beatitudine. Objection 1: It would seem that the angels were created in beatitude. For it is stated (De Eccl. Dogm. xxix) that the angels who continue in the beatitude wherein they were created, do not of their nature possess the excellence they have. Therefore the angels were created in beatitude. Praeterea, natura angelica est nobilior quam creatura corporalis. Sed creatura corporalis statim in principio suae creationis fuit creata formata et perfecta; nec informitas praecessit in ea formationem tempore, sed natura tantum, ut Augustinus dicit, I super Gen. ad Litt. Ergo nec naturam angelicam creavit Deus informem et imperfectam. Sed eius formatio et perfectio est per beatitudinem, secundum quod fruitur Deo. Ergo fuit creata beata. Obj. 2: Further, the angelic nature is nobler 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 God create the angelic nature imperfect and incomplete. But its formation and perfection are derived from its beatitude, whereby it enjoys God. Therefore it was created in beatitude. Praeterea, secundum Augustinum, super Gen. ad Litt., ea quae leguntur facta in operibus sex dierum, simul facta fuerunt, et sic oportet quod statim a principio creationis rerum fuerint omnes illi sex dies. Sed in illis sex diebus, secundum eius expositionem, mane fuit cognitio angelica secundum quam cognoverunt Verbum et res in Verbo. Ergo statim a principio creationis cognoverunt Verbum et res in Verbo. Sed angeli beati sunt per hoc quod Verbum vident. Ergo statim a principio suae creationis angeli fuerunt beati. 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 beatitude straightway from the very beginning of their creation. Sed contra, de ratione beatitudinis est stabilitas sive confirmatio in bono. Sed angeli non statim ut creati sunt, fuerunt confirmati in bono, quod casus quorundam ostendit. Non ergo angeli in sua creatione fuerunt beati. On the contrary, To be established or confirmed in good is of the nature of beatitude. 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 beatitude from their creation. Respondeo dicendum quod nomine beatitudinis intelligitur ultima perfectio rationalis seu intellectualis naturae, et inde est quod naturaliter desideratur, quia unumquodque naturaliter desiderat suam ultimam perfectionem. Ultima autem perfectio rationalis seu intellectualis naturae est duplex. Una quidem, quam potest assequi virtute suae naturae, et haec quodammodo beatitudo vel felicitas dicitur. Unde et Aristoteles perfectissimam hominis contemplationem, qua optimum intelligibile, quod est Deus, contemplari potest in hac vita, dicit esse ultimam hominis felicitatem. Sed super hanc felicitatem est alia felicitas, quam in futuro expectamus, qua videbimus Deum sicuti est. Quod quidem est supra cuiuslibet intellectus creati naturam, ut supra ostensum est. I answer that, By the name of beatitude 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 beatitude 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 God. Above this happiness there is still another, which we look forward to in the future, whereby we shall see God as He is. This is beyond the nature of every created intellect, as was shown above (Q. 12, A. 4). Sic igitur dicendum est quod, quantum ad primam beatitudinem, quam angelus assequi virtute suae naturae potuit, fuit creatus beatus. Quia perfectionem huiusmodi angelus non acquirit per aliquem motum discursivum, sicut homo, sed statim ei adest propter suae naturae dignitatem, ut supra dictum est. Sed ultimam beatitudinem, quae facultatem naturae excedit, angeli non statim in principio suae creationis habuerunt, quia haec beatitudo non est aliquid naturae, sed naturae finis; et ideo non statim eam a principio debuerunt habere. So, then, it remains to be said, that, as regards this first beatitude, which the angel could procure by his natural power, he was created already blessed. Because the angel does not acquire such beatitude 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 beatitude which is beyond the power of nature; because such beatitude is no part of their nature, but its end; and consequently they ought not to have it immediately from the beginning. Ad primum ergo dicendum quod beatitudo ibi accipitur pro illa perfectione naturali quam angelus habuit in statu innocentiae. Reply Obj. 1: Beatitude is there taken for that natural perfection which the angel had in the state of innocence. Ad secundum dicendum quod creatura corporalis statim in principio suae creationis habere non potuit perfectionem ad quam per suam operationem perducitur, unde, secundum Augustinum, germinatio plantarum ex terra non statim fuit in primis operibus, in quibus virtus sola germinativa plantarum data est terrae. Et similiter creatura angelica in principio suae creationis habuit perfectionem suae naturae; non autem perfectionem ad quam per suam operationem pervenire debebat. 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. Ad tertium dicendum quod angelus duplicem habet Verbi cognitionem, unam naturalem, et aliam gloriae, naturalem quidem, qua cognoscit Verbum per eius similitudinem in sua natura relucentem; cognitionem vero gloriae, qua cognoscit Verbum per suam essentiam. Et utraque cognoscit angelus res in Verbo, sed naturali quidem cognitione imperfecte, cognitione vero gloriae perfecte. Prima ergo cognitio rerum in Verbo affuit angelo a principio suae creationis, secunda vero non, sed quando facti sunt beati per conversionem ad bonum. Et haec proprie dicitur cognitio matutina. 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 shining 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. Articulus 2 Article 2 Utrum angelus indiguerit gratia ad hoc quod converteretur in Deum Whether an angel needs grace in order to turn to God? Ad secundum sic proceditur. Videtur quod angelus non indiguerit gratia ad hoc quod converteretur in Deum. Ad ea enim quae naturaliter possumus, gratia non indigemus. Sed naturaliter angelus convertitur in Deum, quia naturaliter Deum diligit, ut ex supra dictis patet. Ergo angelus non indiguit gratia ad hoc quod converteretur in Deum. Objection 1: It would seem that the angel had no need of grace in order to turn to God. For, we have no need of grace for what we can accomplish naturally. But the angel naturally turns to God: because he loves God 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 God. Praeterea, ad ea tantum videmur indigere auxilio, quae sunt difficilia. Sed converti ad Deum non erat difficile angelo; cum nihil esset in eo quod huic conversioni repugnaret. Ergo angelus non indiguit auxilio gratiae ad hoc quod converteretur in Deum. Obj. 2: Further, seemingly we need help only for difficult tasks. Now it was not a difficult task for the angel to turn to God; because there was no obstacle in him to such turning. Therefore the angel had no need of grace in order to turn to God. Praeterea, converti ad Deum est se ad gratiam praeparare, unde Zach. I, dicitur, convertimini ad me, et ego convertar ad vos. Sed nos non indigemus gratia ad hoc quod nos ad gratiam praeparemus, quia sic esset abire in infinitum. Ergo non indiguit gratia angelus ad hoc quod converteretur in Deum. Obj. 3: Further, to turn oneself to God 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 God. Sed contra, per conversionem ad Deum angelus pervenit ad beatitudinem. Si igitur non indiguisset gratia ad hoc quod converteretur in Deum, sequeretur quod non indigeret gratia ad habendam vitam aeternam. Quod est contra illud Apostoli, Rom. VI, gratia Dei vita aeterna. On the contrary, It was by turning to God that the angel reached to beatitude. If, then, he had needed no grace in order to turn to God, 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 God is life everlasting. Respondeo dicendum quod angeli indiguerunt gratia ad hoc quod converterentur in Deum, prout est obiectum beatitudinis. Sicut enim superius dictum est, naturalis motus voluntatis est principium omnium eorum quae volumus. Naturalis autem inclinatio voluntatis est ad id quod est conveniens secundum naturam. Et ideo, si aliquid sit supra naturam, voluntas in id ferri non potest, nisi ab aliquo alio supernaturali principio adiuta. Sicut patet quod ignis habet naturalem inclinationem ad calefaciendum, et ad generandum ignem, sed generare carnem est supra naturalem virtutem ignis, unde ignis ad hoc nullam inclinationem habet, nisi secundum quod movetur ut instrumentum ab anima nutritiva. I answer that, The angels stood in need of grace in order to turn to God, as the object of beatitude. 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. Ostensum est autem supra, cum de Dei cognitione ageretur, quod videre Deum per essentiam, in quo ultima beatitudo rationalis creaturae consistit, est supra naturam cuiuslibet intellectus creati. Unde nulla creatura rationalis potest habere motum voluntatis ordinatum ad illam beatitudinem, nisi mota a supernaturali agente. Et hoc dicimus auxilium gratiae. Et ideo dicendum est quod angelus in illam beatitudinem voluntate converti non potuit, nisi per auxilium gratiae. Now it was shown above (Q. 12, AA. 4, 5), when we were treating of God’s knowledge, that to see God in His essence, wherein the ultimate beatitude 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 beatitude, 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 beatitude, except by the help of grace.