|
Objection 1: It would seem that the angels were not created in
grace. For Augustine says (Gen. ad lit. ii, 8) that the
angelic nature was first made without form, and was called "heaven":
but afterwards it received its form, and was then called "light."
But such formation comes from grace. Therefore they were not created
in grace.
Objection 2: Further, grace turns the rational creature towards
God. If, therefore, the angel had been created in grace, no angel
would ever have turned away from God.
Objection 3: Further, grace comes midway between nature and glory.
But the angels were not beatified in their creation. Therefore it
seems that they were not created in grace; but that they were first
created in nature only, and then received grace, and that last of all
they were beatified.
On the contrary, Augustine says (De Civ. Dei xii, 9), "Who
wrought the good will of the angels? Who, save Him Who created them
with His will, that is, with the pure love wherewith they cling to
Him; at the same time building up their nature and bestowing grace on
them?"
I answer that, Although there are conflicting opinions on this
point, some holding that the angels were created only in a natural
state, while others maintain that they were created in grace; yet it
seems more probable, and more in keeping with the sayings of holy men,
that they were created in sanctifying grace. For we see that all
things which, in the process of time, being created by the work of
Divine Providence, were produced by the operation of God, were
created in the first fashioning of things according to seedlike forms,
as Augustine says (Gen. ad lit. viii, 3), such as trees,
animals, and the rest. Now it is evident that sanctifying grace bears
the same relation to beatitude as the seedlike form in nature does to
the natural effect; hence (1 Jn. 3:9) grace is called the
"seed" of God. As, then, in Augustine's opinion it is contended
that the seedlike forms of all natural effects were implanted in the
creature when corporeally created, so straightway from the beginning
the angels were created in grace.
Reply to Objection 1: Such absence of form in the angels can be
understood either by comparison with their formation in glory; and so
the absence of formation preceded formation by priority of time. Or
else it can be understood of the formation according to grace: and so
it did not precede in the order of time, but in the order of nature;
as Augustine holds with regard to the formation of corporeal things
(Gen. ad lit. i, 15).
Reply to Objection 2: Every form inclines the subject after the
mode of the subject's nature. Now it is the mode of an intellectual
nature to be inclined freely towards the objects it desires.
Consequently the movement of grace does not impose necessity; but he
who has grace can fail to make use of it, and can sin.
Reply to Objection 3: Although in the order of nature grace comes
midway between nature and glory, nevertheless, in the order of time,
in created nature, glory is not simultaneous with nature; because
glory is the end of the operation of nature helped by grace. But grace
stands not as the end of operation, because it is not of works, but as
the principle of right operation. Therefore it was fitting for grace
to be given straightway with nature.
|
|