|
Objection 1: It would seem that an aureole is due to the angels.
For Jerome (Serm. de Assump. [Ep. ad Paul. et Eustoch.
ix]) speaking of virginity says: "To live without the flesh while
living in the flesh is to live as an angel rather than as a man": and
a gloss on 1 Cor. 7:26, "For the present necessity," says
that "virginity is the portion of the angels." Since then an aureole
corresponds to virginity, it would seem due to the angels.
Objection 2: Further, incorruption of the spirit is more excellent
than incorruption of the flesh. Now there is incorruption of spirit in
the angels, since they never sinned. Therefore an aureole is due to
them rather than to men incorrupt in the flesh and who have sinned at
some time.
Objection 3: Further, an aureole is due to teaching. Now angels
teach us by cleansing, enlightening, and perfecting [FP, Question
111, Article 1] us, as Dionysius says (Hier. Eccles.
vi). Therefore at least the aureole of doctors is due to them.
On the contrary, It is written (2 Tim. 2:5): "He . . .
shall not be crowned, except he strive lawfully." But there is no
conflict in the angels. Therefore an aureole is not due to them.
Further, an aureole is not due to an act that is not performed through
the body: wherefore it is not due to lovers of virginity, martyrdom or
teaching, if they do not practice them outwardly. But angels are
incorporeal spirits. Therefore they have no aureole.
I answer that, An aureole is not due to the angels. The reason of
this is that an aureole, properly speaking, corresponds to some
perfection of surpassing merit. Now those things which make for
perfect merit in man are connatural to angels, or belong to their state
in general, or to their essential reward. Wherefore the angels have
not an aureole in the same sense as an aureole is due to men.
Reply to Objection 1: Virginity is said to be an angelic life, in
so far as virgins imitate by grace what angels have by nature. For it
is not owing to a virtue that angels abstain altogether from pleasures
of the flesh, since they are incapable of such pleasures.
Reply to Objection 2: Perpetual incorruption of the spirit in the
angels merits their essential reward: because it is necessary for their
salvation, since in them recovery is impossible after they have fallen
[FP, Question 64, Article 2].
Reply to Objection 3: The acts whereby the angels teach us belong
to their glory and their common state: wherefore they do not merit an
aureole thereby.
|
|