Part I (Prima Pars) Part 164 (2/2)
In ourselves we find many intellectual actions which are ordered according to the order of cause and effect; as when we gradually arrive at one conclusion by many middle terms. Now it is manifest that the knowledge of a conclusion depends on all the preceding middle terms not only in the new acquisition of knowledge, but also as regards the keeping of the knowledge acquired. A proof of this is that when anyone forgets any of the preceding middle terms he can have opinion or belief about the conclusion, but not knowledge; as he is ignorant of the order of the causes. So, since the inferior angels know the types of the Divine works by the light of the superior angels, their knowledge depends on the light of the superior angels not only as regards the acquisition of knowledge, but also as regards the preserving of the knowledge possessed. So, although after the Judgment the inferior angels will not progress in the knowledge of some things, still this will not prevent their being enlightened by the superior angels.
Reply Obj. 3: Although after the Day of Judgment men will not be led any more to salvation by the ministry of the angels, still those who are already saved will be enlightened through the angelic ministry.
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EIGHTH ARTICLE [I, Q. 108, Art. 8]
Whether Men Are Taken Up into the Angelic Orders?
Objection 1: It would seem that men are not taken up into the orders of the angels. For the human hierarchy is stationed beneath the lowest heavenly hierarchy, as the lowest under the middle hierarchy and the middle beneath the first. But the angels of the lowest hierarchy are never transferred into the middle, or the first. Therefore neither are men transferred to the angelic orders.
Obj. 2: Further, certain offices belong to the orders of the angels, as to guard, to work miracles, to coerce the demons, and the like; which do not appear to belong to the souls of the saints. Therefore they are not transferred to the angelic orders.
Obj. 3: Further, as the good angels lead on to good, so do the demons to what is evil. But it is erroneous to say that the souls of bad men are changed into demons; for Chrysostom rejects this (Hom. xxviii in Matt.). Therefore it does not seem that the souls of the saints will be transferred to the orders of angels.
_On the contrary,_ The Lord says of the saints that, ”they will be as the angels of G.o.d” (Matt. 22:30). _I answer that,_ As above explained (AA. 4,7), the orders of the angels are distinguished according to the conditions of nature and according to the gifts of grace.
Considered only as regards the grade of nature, men can in no way be a.s.sumed into the angelic orders; for the natural distinction will always remain. In view of this distinction, some a.s.serted that men can in no way be transferred to an equality with the angels; but this is erroneous, contradicting as it does the promise of Christ saying that the children of the resurrection will be equal to the angels in heaven (Luke 20:36). For whatever belongs to nature is the material part of an order; whilst that which perfects is from grace which depends on the liberality of G.o.d, and not on the order of nature.
Therefore by the gift of grace men can merit glory in such a degree as to be equal to the angels, in each of the angelic grades; and this implies that men are taken up into the orders of the angels. Some, however, say that not all who are saved are a.s.sumed into the angelic orders, but only virgins or the perfect; and that the other will const.i.tute their own order, as it were, corresponding to the whole society of the angels. But this is against what Augustine says (De Civ. Dei xii, 9), that ”there will not be two societies of men and angels, but only one; because the beat.i.tude of all is to cleave to G.o.d alone.”
Reply Obj. 1: Grace is given to the angels in proportion to their natural gifts. This, however, does not apply to men, as above explained (A. 4; Q. 62, A. 6). So, as the inferior angels cannot be transferred to the natural grade of the superior, neither can they be transferred to the superior grade of grace; whereas men can ascend to the grade of grace, but not of nature.
Reply Obj. 2: The angels according to the order of nature are between us and G.o.d; and therefore according to the common law not only human affairs are administered by them, but also all corporeal matters. But holy men even after this life are of the same nature with ourselves; and hence according to the common law they do not administer human affairs, ”nor do they interfere in the things of the living,” as Augustine says (De cura pro mortuis xiii, xvi). Still, by a certain special dispensation it is sometimes granted to some of the saints to exercise these offices; by working miracles, by coercing the demons, or by doing something of that kind, as Augustine says (De cura pro mortuis xvi).
Reply Obj. 3: It is not erroneous to say that men are transferred to the penalty of demons; but some erroneously stated that the demons are nothing but souls of the dead; and it is this that Chrysostom rejects.
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QUESTION 109
THE ORDERING OF THE BAD ANGELS (In Four Articles)
We now consider the ordering of the bad angels; concerning which there are four points of inquiry:
(1) Whether there are orders among the demons?
(2) Whether among them there is precedence?
(3) Whether one enlightens another?
(4) Whether they are subject to the precedence of the good angels?
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FIRST ARTICLE [I, Q. 109, Art. 1]
Whether There Are Orders Among the Demons?
Objection 1: It would seem that there are no orders among the demons.
For order belongs to good, as also mode, and species, as Augustine says (De Nat. Boni iii); and on the contrary, disorder belongs to evil. But there is nothing disorderly in the good angels. Therefore in the bad angels there are no orders.
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