Part I (Prima Pars) Part 94 (1/2)

_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).