Part I (Prima Pars) Part 93 (1/2)
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QUESTION 61
OF THE PRODUCTION OF THE ANGELS IN THE ORDER OF NATURAL BEING (In Four Articles)
After dealing with the nature of the angels, their knowledge and will, it now remains for us to treat of their creation, or, speaking in a general way, of their origin. Such consideration is threefold. In the first place we must see how they were brought into natural existence; secondly, how they were made perfect in grace or glory; and thirdly, how some of them became wicked.
Under the first heading there are four points of inquiry:
(1) Whether the angel has a cause of his existence?
(2) Whether he has existed from eternity?
(3) Whether he was created before corporeal creatures?
(4) Whether the angels were created in the empyrean heaven?
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FIRST ARTICLE [I, Q. 61, Art. 1]
Whether the Angels Have a Cause of Their Existence?
Objection 1: It would seem that the angels have no cause of their existence. For the first chapter of Genesis treats of things created by G.o.d. But there is no mention of angels. Therefore the angels were not created by G.o.d.
Obj. 2: Further, the Philosopher says (Metaph. viii, text. 16) that if any substance be a form without matter, ”straightway it has being and unity of itself, and has no cause of its being and unity.” But the angels are immaterial forms, as was shown above (Q. 50, A. 2).
Therefore they have no cause of their being.
Obj. 3: Further, whatever is produced by any agent, from the very fact of its being produced, receives form from it. But since the angels are forms, they do not derive their form from any agent.
Therefore the angels have no active cause.
_On the contrary,_ It is said (Ps. 148:2): ”Praise ye Him, all His angels”; and further on, verse 5: ”For He spoke and they were made.”
_I answer that,_ It must be affirmed that angels and everything existing, except G.o.d, were made by G.o.d. G.o.d alone is His own existence; while in everything else the essence differs from the existence, as was shown above (Q. 3, A. 4). From this it is clear that G.o.d alone exists of His own essence: while all other things have their existence by partic.i.p.ation. Now whatever exists by partic.i.p.ation is caused by what exists essentially; as everything ignited is caused by fire. Consequently the angels, of necessity, were made by G.o.d.
Reply Obj. 1: Augustine says (De Civ. Dei xi, 50) that the angels were not pa.s.sed over in that account of the first creation of things, but are designated by the name ”heavens” or of ”light.” And they were either pa.s.sed over, or else designated by the names of corporeal things, because Moses was addressing an uncultured people, as yet incapable of understanding an incorporeal nature; and if it had been divulged that there were creatures existing beyond corporeal nature, it would have proved to them an occasion of idolatry, to which they were inclined, and from which Moses especially meant to safeguard them.
Reply Obj. 2: Substances that are subsisting forms have no 'formal'
cause of their existence and unity, nor such active cause as produces its effect by changing the matter from a state of potentiality to actuality; but they have a cause productive of their entire substance.
From this the solution of the third difficulty is manifest.
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SECOND ARTICLE [I, Q. 61, Art. 2]
Whether the Angel Was Produced by G.o.d from Eternity?
Objection 1: It would seem that the angel was produced by G.o.d from eternity. For G.o.d is the cause of the angel by His being: for He does not act through something besides His essence. But His being is eternal. Therefore He produced the angels from eternity.
Obj. 2: Further, everything which exists at one period and not at another, is subject to time. But the angel is above time, as is laid down in the book _De Causis._ Therefore the angel is not at one time existing and at another non-existing, but exists always.