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.
Ad tertium dicendum quod, licet angelus beatus non sit in summo gradu beatitudinis simpliciter, est tamen in ultimo quantum ad seipsum, secundum praedestinationem divinam. Potest tamen augeri angelorum gaudium de salute eorum qui per ipsorum ministerium salvantur; secundum illud Luc. XV, gaudium est angelis Dei super uno peccatore poenitentiam agente. Sed hoc gaudium ad praemium accidentale pertinet, quod quidem augeri potest usque ad diem iudicii. Unde quidam dicunt quod, quantum ad praemium accidentale, etiam mereri possunt.
Reply Obj. 3: Although a beatified angel is not absolutely in the highest degree of beatitude, yet, in his own regard he is in the highest degree, according to Divine predestination. Nevertheless the joy of the angels can be increased with regard to the salvation of such as are saved by their ministrations, according to Luke 15:10: There is joy before the angels of God upon one sinner doing penance. Such joy belongs to their accidental reward, which can be increased unto judgment day. Hence some writers say that they can merit as to their accidental reward.
Sed melius est ut dicatur quod nullo modo aliquis beatus mereri potest, nisi sit simul viator et comprehensor, ut Christus, qui solus fuit viator et comprehensor. Praedictum enim gaudium magis acquirunt ex virtute beatitudinis, quam illud mereantur.
But it is better to say that the Blessed can in no wise merit without being at the same time a wayfarer and a comprehensor; like Christ, Who alone was such. For the Blessed acquire such joy from the virtue of their beatitude, rather than merit it.
Quaestio 63
Question 63
De angelorum malitia quoad culpam
The Malice of the Angels with Regard to Sin
Deinde considerandum est quomodo angeli facti sunt mali. Et primo, quantum ad malum culpae; secundo, quantum ad malum poenae.
In the next place we must consider how angels became evil: first of all with regard to the evil of fault; and second, as to the evil of punishment.
Circa primum quaeruntur novem.
Under the first heading there are nine points for consideration:
Primo, utrum malum culpae in angelo esse possit.
(1) Can there be evil of fault in the angels?
Secundo, cuiusmodi peccata in eis esse possunt.
(2) What kind of sins can be in them?
Tertio, quid appetendo angelus peccavit.
(3) What did the angel seek in sinning?
Quarto, supposito quod aliqui peccato propriae voluntatis facti sunt mali, utrum aliqui naturaliter sint mali.
(4) Supposing that some became evil by a sin of their own choosing, are any of them naturally evil?
Quinto, supposito quod non, utrum aliquis eorum in primo instanti suae creationis potuerit esse malus per actum propriae voluntatis.
(5) Supposing that it is not so, could any one of them become evil in the first instant of his creation by an act of his own will?
Sexto, supposito quod non, utrum aliqua mora fuerit inter creationem et lapsum.
(6) Supposing that he did not, was there any interval between his creation and fall?
Septimo, utrum supremus inter cadentes, fuerit simpliciter inter omnes angelos summus.
(7) Was the highest of them who fell, absolutely the highest among the angels?
Octavo, utrum peccatum primi angeli fuerit aliis aliqua causa peccandi.
(8) Was the sin of the foremost angel the cause of the others sinning?
Nono, utrum tot ceciderint, quot remanserunt.
(9) Did as many sin as remained steadfast?
Articulus 1
Article 1
Utrum malum culpae in angelis esse possit
Whether the evil of fault can be in the angels?
Ad primum sic proceditur. Videtur quod malum culpae in angelis esse non possit. Quia malum non potest esse nisi in his quae sunt in potentia, ut dicitur in IX Metaphys., subiectum enim privationis est ens in potentia. Sed angeli, cum sint formae subsistentes, non habent esse in potentia. Ergo in eis non potest esse malum.
Objection 1: It would seem that there can be no evil of fault in the angels. For there can be no evil except in things which are in potentiality, as is said by the Philosopher (Metaph. ix, text. 19), because the subject of privation is a being in potentiality. But the angels have not being in potentiality, since they are subsisting forms. Therefore there can be no evil in them.
Praeterea, angeli sunt digniores quam corpora caelestia. Sed in corporibus caelestibus non potest esse malum, ut philosophi dicunt. Ergo neque in angelis.
Obj. 2: Further, the angels are higher than the heavenly bodies. But philosophers say that there cannot be evil in the heavenly bodies. Therefore neither can there be in the angels.
Praeterea, id quod est naturale, semper inest. Sed naturale est angelis quod moveantur motu dilectionis in Deum. Ergo hoc ab eis removeri non potest. Sed diligendo Deum non peccant. Ergo angeli peccare non possunt.
Obj. 3: Further, what is natural to a thing is always in it. But it is natural for the angels to be moved by the movement of love towards God. Therefore such love cannot be withdrawn from them. But in loving God they do not sin. Consequently the angels cannot sin.