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Objection 1: It would seem that the angels were not created in the
empyrean heaven. For the angels are incorporeal substances. Now a
substance which is incorporeal is not dependent upon a body for its
existence; and as a consequence, neither is it for its creation.
Therefore the angels were not created in any corporeal place.
Objection 2: Further, Augustine remarks (Gen. ad lit. iii,
10), that the angels were created in the upper atmosphere:
therefore not in the empyrean heaven.
Objection 3: Further, the empyrean heaven is said to be the highest
heaven. If therefore the angels were created in the empyrean heaven,
it would not beseem them to mount up to a still higher heaven. And
this is contrary to what is said in Isaias, speaking in the person of
the sinning angel: "I will ascend into heaven" (Is.
14:13).
On the contrary, Strabus, commenting on the text "In the beginning
God 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 (Article 3), the universe is made
up of corporeal and spiritual creatures. Consequently spiritual
creatures were so created as to bear some relationship 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 passage of
Dt. 10:14: "Behold heaven is the Lord's thy God, and the
heaven of heaven."
Reply to Objection 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 God 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 relationship to corporeal
nature, and that they are by their power in touch with bodies.
Reply to Objection 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 to Objection 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 God, as will appear later on (Question 63, Article
3).
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