Respondeo dicendum quod rationabile est quod secundum gradum naturalium angelis data sint dona gratiarum et perfectio beatitudinis. Cuius quidem ratio ex duobus accipi potest. Primo quidem ex parte ipsius Dei, qui per ordinem suae sapientiae diversos gradus in angelica natura constituit. Sicut autem natura angelica facta est a Deo ad gratiam et beatitudinem consequendam, ita etiam gradus naturae angelicae ad diversos gradus gratiae et gloriae ordinari videntur, ut puta, si aedificator lapides polit ad construendam domum, ex hoc ipso quod aliquos pulchrius et decentius aptat, videtur eos ad honoratiorem partem domus ordinare. Sic igitur videtur quod Deus angelos quos altioris naturae fecit, ad maiora gratiarum dona et ampliorem beatitudinem ordinaverit. I answer that, It is reasonable to suppose that gifts of graces and perfection of beatitude were bestowed on the angels according to the degree of their natural gifts. The reason for this can be drawn from two sources. First of all, on the part of God, Who, in the order of His wisdom, established various degrees in the angelic nature. Now as the angelic nature was made by God for attaining grace and beatitude, so likewise the grades of the angelic nature seem to be ordained for the various degrees of grace and glory; just as when, for example, the builder chisels the stones for building a house, from the fact that he prepares some more artistically and more fittingly than others, it is clear that he is setting them apart for the more ornate part of the house. So it seems that God destined those angels for greater gifts of grace and fuller beatitude, whom He made of a higher nature. Secundo apparet idem ex parte ipsius angeli. Non enim angelus est compositus ex diversis naturis, ut inclinatio unius naturae impetum alterius impediat aut retardet; sicut in homine accidit, in quo motus intellectivae partis aut retardatur aut impeditur ex inclinatione partis sensitivae. Quando autem non est aliquid quod retardet aut impediat, natura secundum totam suam virtutem movetur. Et ideo rationabile est quod angeli qui meliorem naturam habuerunt, etiam fortius et efficacius ad Deum sint conversi. Hoc autem etiam in hominibus contingit, quod secundum intensionem conversionis in Deum datur maior gratia et gloria. Unde videtur quod angeli qui habuerunt meliora naturalia, habuerunt plus de gratia et gloria. Second, the same is evident on the part of the angel. The angel is not a compound of different natures, so that the inclination of the one thwarts or retards the tendency of the other; as happens in man, in whom the movement of his intellective part is either retarded or thwarted by the inclination of his sensitive part. But when there is nothing to retard or thwart it, nature is moved with its whole energy. So it is reasonable to suppose that the angels who had a higher nature, were turned to God more mightily and efficaciously. The same thing happens in men, since greater grace and glory are bestowed according to the greater earnestness of their turning to God. Hence it appears that the angels who had the greater natural powers, had the more grace and glory. Ad primum ergo dicendum quod, sicut gratia est ex mera Dei voluntate, ita etiam et natura angeli. Et sicut naturam Dei voluntas ordinavit ad gratiam ita et gradus naturae ad gradus gratiae. Reply Obj. 1: As grace comes of God’s will alone, so likewise does the nature of the angel: and as God’s will ordained nature for grace, so did it ordain the various degrees of nature to the various degrees of grace. Ad secundum dicendum quod actus rationalis creaturae sunt ab ipsa; sed natura est immediate a Deo. Unde magis videtur quod gratia detur secundum gradum naturae, quam ex operibus. Reply Obj. 2: The acts of the rational creature are from the creature itself; whereas nature is immediately from God. Accordingly it seems rather that grace is bestowed according to degree of nature than according to works. Ad tertium dicendum quod diversitas naturalium aliter est in angelis, qui differunt specie; et aliter in hominibus, qui differunt solo numero. Differentia enim secundum speciem est propter finem, sed differentia secundum numerum est propter materiam. In homine etiam est aliquid quod potest impedire vel retardare motum intellectivae naturae, non autem in angelis. Unde non est eadem ratio de utroque. Reply Obj. 3: Diversity of natural gifts is in one way in the angels, who are themselves different specifically; and in quite another way in men, who differ only numerically. For specific difference is on account of the end; while numerical difference is because of the matter. Furthermore, there is something in man which can thwart or impede the movement of his intellective nature; but not in the angels. Consequently the argument is not the same for both. Articulus 7 Article 7 Utrum in angelis beatis remaneat cognitio et dilectio naturalis Whether natural knowledge and love remain in the beatified angels? Ad septimum sic proceditur. Videtur quod in angelis beatis non remaneat cognitio et dilectio naturalis. Quia, ut dicitur I Cor. XIII, cum venerit quod perfectum est, evacuabitur quod ex parte est. Sed dilectio et cognitio naturalis est imperfecta respectu cognitionis et dilectionis beatae. Ergo adveniente beatitudine, naturalis cognitio et dilectio cessat. Objection 1: It would seem that natural knowledge and love do not remain in the beatified angels. For it is said (1 Cor 13:10): When that which is perfect is come, then that which is in part shall be done away. But natural love and knowledge are imperfect in comparison with beatified knowledge and love. Therefore, in beatitude, natural knowledge and love cease. Praeterea, ubi unum sufficit, aliud superflue existit. Sed sufficit in angelis beatis cognitio et dilectio gloriae. Superfluum ergo esset quod remaneret in eis cognitio et dilectio naturalis. Obj. 2: Further, where one suffices, another is superfluous. But the knowledge and love of glory suffice for the beatified angels. Therefore it would be superfluous for their natural knowledge and love to remain. Praeterea, eadem potentia non habet simul duos actus; sicut nec una linea terminatur ex eadem parte ad duo puncta. Sed angeli beati sunt semper in actu cognitionis et dilectionis beatae, felicitas enim non est secundum habitum, sed secundum actum, ut dicitur in I Ethic. Ergo nunquam in angelis potest esse cognitio et dilectio naturalis. Obj. 3: Further, the same faculty has not two simultaneous acts, as the same line cannot, at the same end, be terminated in two points. But the beatified angels are always exercising their beatified knowledge and love; for, as is said Ethic. i, 8, happiness consists not in habit, but in act. Therefore there can never be natural knowledge and love in the angels. Sed contra, quandiu manet natura aliqua, manet operatio eius. Sed beatitudo non tollit naturam; cum sit perfectio eius. Ergo non tollit naturalem cognitionem et dilectionem. On the contrary, So long as a nature endures, its operation remains. But beatitude does not destroy nature, since it is its perfection. Therefore it does not take away natural knowledge and love. Respondeo dicendum quod in angelis beatis remanet cognitio et dilectio naturalis. Sicut enim se habent principia operationum ad invicem, ita se habent et operationes ipsae. Manifestum est autem quod natura ad beatitudinem comparatur sicut primum ad secundum, quia beatitudo naturae additur. Semper autem oportet salvari primum in secundo. Unde oportet quod natura salvetur in beatitudine. Et similiter oportet quod in actu beatitudinis salvetur actus naturae. I answer that, Natural knowledge and love remain in the angels. For as principles of operations are mutually related, so are the operations themselves. Now it is manifest that nature is to beatitude as first to second; because beatitude is superadded to nature. But the first must ever be preserved in the second. Consequently nature must be preserved in beatitude: and in like manner the act of nature must be preserved in the act of beatitude. Ad primum ergo dicendum quod perfectio adveniens tollit imperfectionem sibi oppositam. Imperfectio autem naturae non opponitur perfectioni beatitudinis, sed substernitur ei, sicut imperfectio potentiae substernitur perfectioni formae, et non tollitur potentia per formam, sed tollitur privatio, quae opponitur formae. Et similiter etiam imperfectio cognitionis naturalis non opponitur perfectioni cognitionis gloriae, nihil enim prohibet simul aliquid cognoscere per diversa media, sicut simul potest aliquid cognosci per medium probabile, et demonstrativum. Et similiter potest angelus simul Deum cognoscere per essentiam Dei, quod pertinet ad cognitionem gloriae, et per essentiam propriam, quod pertinet ad cognitionem naturae. Reply Obj. 1: The advent of a perfection removes the opposite imperfection. Now the imperfection of nature is not opposed to the perfection of beatitude, but underlies it; as the imperfection of the power underlies the perfection of the form, and the power is not taken away by the form, but the privation which is opposed to the form. In the same way, the imperfection of natural knowledge is not opposed to the perfection of the knowledge in glory; for nothing hinders us from knowing a thing through various mediums, as a thing may be known at the one time through a probable medium and through a demonstrative one. In like manner, an angel can know God by His essence, and this appertains to his knowledge of glory; and at the same time he can know God by his own essence, which belongs to his natural knowledge. Ad secundum dicendum quod ea quae sunt beatitudinis, per se sufficiunt. Sed ad hoc quod sint, praeexigunt ea quae sunt naturae, quia nulla beatitudo est per se subsistens, nisi beatitudo increata. Reply Obj. 2: All things which make up beatitude are sufficient of themselves. But in order for them to exist, they presuppose the natural gifts; because no beatitude is self-subsisting, except the uncreated beatitude. Ad tertium dicendum quod duae operationes non possunt esse simul unius potentiae, nisi una ad aliam ordinetur. Cognitio autem et dilectio naturalis ordinantur ad cognitionem et dilectionem gloriae. Unde nihil prohibet in angelo simul esse et cognitionem et dilectionem naturalem, et cognitionem et dilectionem gloriae. Reply Obj. 3: There cannot be two operations of the one faculty at the one time, except the one be ordained to the other. But natural knowledge and love are ordained to the knowledge and love of glory. Accordingly there is nothing to hinder natural knowledge and love from existing in the angel conjointly with those of glory. Articulus 8 Article 8 Utrum angelus beatus peccare possit Whether a beatified angel can sin? Ad octavum sic proceditur. Videtur quod angelus beatus peccare possit. Beatitudo enim non tollit naturam, ut dictum est. Sed de ratione naturae creatae est quod possit deficere. Ergo angelus beatus potest peccare. Objection 1: It would seem that a beatified angel can sin. For, as as said above (A. 7), beatitude does not do away with nature. But it is of the very notion of created nature, that it can fail. Therefore a beatified angel can sin. Praeterea, potestates rationales sunt ad opposita, ut Philosophus dicit. Sed voluntas angeli beati non desinit esse rationalis. Ergo se habet ad bonum et malum. Obj. 2: Further, the rational powers are referred to opposites, as the Philosopher observes (Metaph. iv, text. 3). But the will of the angel in beatitude does not cease to be rational. Therefore it is inclined towards good and evil. Praeterea, ad libertatem arbitrii pertinet quod homo possit eligere bonum et malum. Sed libertas arbitrii non minuitur in angelis beatis. Ergo possunt peccare. Obj. 3: Further, it belongs to the liberty of free-will for man to be able to choose good or evil. But the freedom of will is not lessened in the beatified angels. Therefore they can sin. Sed contra est quod Augustinus dicit, XI super Gen. ad Litt., quod illa natura quae peccare non potest in sanctis angelis est. Ergo sancti angeli peccare non possunt. On the contrary, Augustine says (Gen ad lit. xi) that there is in the holy angels that nature which cannot sin. Therefore the holy angels cannot sin. Respondeo dicendum quod angeli beati peccare non possunt. Cuius ratio est, quia eorum beatitudo in hoc consistit, quod per essentiam Deum vident. Essentia autem Dei est ipsa essentia bonitatis. Unde hoc modo se habet angelus videns Deum ad ipsum Deum, sicut se habet quicumque non videns Deum ad communem rationem boni. Impossibile est autem quod aliquis quidquam velit vel operetur, nisi attendens ad bonum; vel quod velit divertere a bono, inquantum huiusmodi. Angelus igitur beatus non potest velle vel agere, nisi attendens ad Deum. Sic autem volens vel agens non potest peccare. Unde angelus beatus nullo modo peccare potest. I answer that, The beatified angels cannot sin. The reason for this is, because their beatitude consists in seeing God through His essence. Now, God’s essence is the very essence of goodness. Consequently the angel beholding God is disposed towards God in the same way as anyone else not seeing God is to the common form of goodness. Now it is impossible for any man either to will or to do anything except aiming at what is good; or for him to wish to turn away from good precisely as such. Therefore the beatified angel can neither will nor act, except as aiming towards God. Now whoever wills or acts in this manner cannot sin. Consequently the beatified angel cannot sin. Ad primum ergo dicendum quod bonum creatum, in se consideratum, deficere potest. Sed ex coniunctione perfecta ad bonum increatum, qualis est coniunctio beatitudinis, adipiscitur quod peccare non possit, ratione iam dicta. Reply Obj. 1: Created good, considered in itself, can fail. But from its perfect union with the uncreated good, such as is the union of beatitude, it is rendered unable to sin, for the reason already alleged. Ad secundum dicendum quod virtutes rationales se habent ad opposita in illis ad quae non ordinantur naturaliter, sed quantum ad illa ad quae naturaliter ordinantur, non se habent ad opposita. Intellectus enim non potest non assentire principiis naturaliter notis, et similiter voluntas non potest non adhaerere bono inquantum est bonum, quia in bonum naturaliter ordinatur sicut in suum obiectum. Voluntas igitur angeli se habet ad opposita, quantum ad multa facienda vel non facienda. Sed quantum ad ipsum Deum, quem vident esse ipsam essentiam bonitatis, non se habent ad opposita; sed secundum ipsum ad omnia diriguntur, quodcumque oppositorum eligant. Quod sine peccato est. Reply Obj. 2: The rational powers are referred to opposites in the things to which they are not inclined naturally; but as to the things whereunto they have a natural tendency, they are not referred to opposites. For the intellect cannot but assent to naturally known principles; in the same way, the will cannot help clinging to good, formally as good; because the will is naturally ordained to good as to its proper object. Consequently the will of the angels is referred to opposites, as to doing many things, or not doing them. But they have no tendency to opposites with regard to God Himself, Whom they see to be the very nature of goodness; but in all things their aim is towards God, whichever alternative they choose, that is not sinful. Ad tertium dicendum quod liberum arbitrium sic se habet ad eligendum ea quae sunt ad finem, sicut se habet intellectus ad conclusiones. Manifestum est autem quod ad virtutem intellectus pertinet, ut in diversas conclusiones procedere possit secundum principia data, sed quod in aliquam conclusionem procedat praetermittendo ordinem principiorum, hoc est ex defectu ipsius. Unde quod liberum arbitrium diversa eligere possit servato ordine finis, hoc pertinet ad perfectionem libertatis eius, sed quod eligat aliquid divertendo ab ordine finis, quod est peccare, hoc pertinet ad defectum libertatis. Unde maior libertas arbitrii est in angelis, qui peccare non possunt, quam in nobis, qui peccare possumus. Reply Obj. 3: Free-will in its choice of means to an end is disposed just as the intellect is to conclusions. Now it is evident that it belongs to the power of the intellect to be able to proceed to different conclusions, according to given principles; but for it to proceed to some conclusion by passing out of the order of the principles, comes of its own defect. Hence it belongs to the perfection of its liberty for the free-will to be able to choose between opposite things, keeping the order of the end in view; but it comes of the defect of liberty for it to choose anything by turning away from the order of the end; and this is to sin. Hence there is greater liberty of will in the angels, who cannot sin, than there is in ourselves, who can sin. Articulus 9 Article 9 Utrum angeli beati in beatitudine proficere possint Whether the beatified angels advance in beatitude? Ad nonum sic proceditur. Videtur quod angeli beati in beatitudine proficere possint. Caritas enim est principium merendi. Sed in angelis est perfecta caritas. Ergo angeli beati possunt mereri. Crescente autem merito, et praemium beatitudinis crescit. Ergo angeli beati in beatitudine proficere possunt. Objection 1: It would seem that the beatified angels can advance in beatitude. For charity is the principle of merit. But there is perfect charity in the angels. Therefore the beatified angels can merit. Now, as merit increases, the reward of beatitude increases. Therefore the beatified angels can progress in beatitude. Praeterea, Augustinus dicit, in libro de Doctr. Christ., quod Deus utitur nobis ad nostram utilitatem, et ad suam bonitatem. Et similiter angelis, quibus utitur in ministeriis spiritualibus; cum sint administratorii spiritus, in ministerium missi propter eos qui haereditatem capiunt salutis, ut dicitur Heb. I. Non autem hoc esset ad eorum utilitatem, si per hoc non mererentur nec in beatitudine proficerent. Relinquitur ergo quod angeli beati et mereri, et in beatitudine proficere possunt. Obj. 2: Further, Augustine says (De Doctr. Christ. i) that God makes use of us for our own gain, and for His own goodness. The same thing happens to the angels, whom He uses for spiritual ministrations; since they are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation (Heb 1:14). This would not be for their profit were they not to merit thereby, nor to advance to beatitude. It remains, then, that the beatified angels can merit, and can advance in beatitude. Praeterea, ad imperfectionem pertinet quod ille qui non est in summo, non possit proficere. Sed angeli non sunt in summo. Si ergo ad maius proficere non possunt, videtur quod in eis sit imperfectio et defectus. Quod est inconveniens. Obj. 3: Further, it argues imperfection for anyone not occupying the foremost place not to be able to advance. But the angels are not in the highest degree of beatitude. Therefore if unable to ascend higher, it would appear that there is imperfection and defect in them; which is not admissible. Sed contra est quod mereri et proficere pertinent ad statum viae. Sed angeli non sunt viatores, sed comprehensores. Ergo angeli beati non possunt mereri, nec in beatitudine proficere. On the contrary, Merit and progress belong to this present condition of life. But angels are not wayfarers travelling towards beatitude; they are already in possession of beatitude. Consequently the beatified angels can neither merit nor advance in beatitude. Respondeo dicendum quod in unoquoque motu motoris intentio fertur in aliquid determinatum, ad quod mobile perducere intendit, intentio enim est de fine cui repugnat infinitum. Manifestum est autem quod, cum creatura rationalis per suam virtutem consequi non possit suam beatitudinem, quae in visione Dei consistit, ut ex superioribus patet; indiget ut ad beatitudinem a Deo moveatur. Oportet igitur quod sit aliquid determinatum, ad quod quaelibet creatura rationalis dirigatur sicut in ultimum finem. I answer that, In every movement the mover’s intention is centered upon one determined end, to which he intends to lead the movable subject; because intention looks to the end, to which infinite progress is repugnant. Now it is evident, since the rational creature cannot of its own power attain to its beatitude, which consists in the vision of God, as is clear from what has gone before (Q. 12, A. 4), that it needs to be moved by God towards its beatitude. Therefore there must be some one determined thing to which every rational creature is directed as to its last end. Et hoc quidem determinatum non potest esse, in divina visione, quantum ad ipsum quod videtur, quia summa veritas ab omnibus beatis secundum diversos gradus conspicitur. Sed quantum ad modum visionis, praefigitur diversimode terminus ex intentione dirigentis in finem. Non enim possibile est quod, sicut rationalis creatura producitur ad videndum summam essentiam, ita producatur ad summum modum visionis, qui est comprehensio, hic enim modus soli Deo competere potest, ut ex supra dictis patet. Sed cum infinita efficacia requiratur ad Deum comprehendendum, creaturae vero efficacia in videndo non possit esse nisi finita; ab infinito autem finitum quodlibet infinitis gradibus distet; infinitis modis contingit creaturam rationalem intelligere Deum vel clarius vel minus clare. Et sicut beatitudo consistit in ipsa visione, ita gradus beatitudinis in certo modo visionis. Now this one determinate object cannot, in the vision of God, consist precisely in that which is seen; for the Supreme Truth is seen by all the blessed in various degrees: but it is on the part of the mode of vision, that diverse terms are fixed beforehand by the intention of Him Who directs towards the end. For it is impossible that as the rational creature is led on to the vision of the Supreme Essence, it should be led on in the same way to the supreme mode of vision, which is comprehension, for this belongs to God only; as is evident from what was said above (Q. 12, A. 7; Q. 14, A. 3). But since infinite efficacy is required for comprehending God, while the creature’s efficacy in beholding is only finite; and since every finite being is in infinite degrees removed from the infinite; it comes to pass that the rational creature understands God more or less clearly according to infinite degrees. And as beatitude consists in vision, so the degree of vision lies in a determinate mode of the vision. Sic igitur unaquaeque creatura rationalis a Deo perducitur ad finem beatitudinis, ut etiam ad determinatum gradum beatitudinis perducatur ex praedestinatione Dei. Unde consecuto illo gradu, ad altiorem transire non potest. Therefore every rational creature is so led by God to the end of its beatitude, that from God’s predestination it is brought even to a determinate degree of beatitude. Consequently, when that degree is once secured, it cannot pass to a higher degree. Ad primum ergo dicendum quod mereri est eius quod movetur ad finem. Movetur autem ad finem creatura rationalis, non solum patiendo, sed etiam operando. Et si quidem finis ille subsit virtuti rationalis creaturae, operatio illa dicetur acquisitiva illius finis, sicut homo meditando acquirit scientiam, si vero finis non sit in potestate eius, sed ab alio expectetur, operatio erit meritoria finis. Ei autem quod est in ultimo termino, non convenit moveri, sed mutatum esse. Unde caritatis imperfectae, quae est viae, est mereri, caritatis autem perfectae non est mereri, sed potius praemio frui. Sicut et in habitibus acquisitis, operatio praecedens habitum est acquisitiva habitus, quae vero est ex habitu iam acquisito, est operatio iam perfecta cum delectatione. Et similiter actus caritatis perfectae non habet rationem meriti, sed magis est de perfectione praemii. Reply Obj. 1: Merit belongs to a subject which is moving towards its end. Now the rational creature is moved towards its end, not merely passively, but also by working actively. If the end is within the power of the rational creature, then its action is said to procure the end; as man acquires knowledge by reflection: but if the end be beyond its power, and is looked for from another, then the action will be meritorious of such end. But what is already in the ultimate term is not said to be moved, but to have been moved. Consequently, to merit belongs to the imperfect charity of this life; whereas perfect charity does not merit but rather enjoys the reward. Even as in acquired habits, the operation preceding the habit is productive of the habit; but the operation from an acquired habit is both perfect and enjoyable. In the same way the act of perfect charity has no quality of merit, but belongs rather to the perfection of the reward. Ad secundum dicendum quod aliquid dicitur utile dupliciter. Uno modo, sicut quod est in via ad finem, et sic utile est meritum beatitudinis. Alio modo, sicut pars est utilis ad totum, ut paries ad domum. Et hoc modo ministeria angelorum sunt utilia angelis beatis, inquantum sunt quaedam pars beatitudinis ipsorum, diffundere enim perfectionem habitam in alia, hoc est de ratione perfecti inquantum est perfectum. Reply Obj. 2: A thing can be termed useful in two ways. First of all, as being on the way to an end; and so the merit of beatitude is useful. Second, as the part is useful for the whole; as the wall for a house. In this way the angelic ministerings are useful for the beatified angels, inasmuch as they are a part of their beatitude; for to pour out acquired perfection upon others is of the nature of what is perfect, considered as perfect.