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Objection 1: It would seem that we are not bound to love the angels
out of charity. For, as Augustine says (De Doctr. Christ.
i), charity is a twofold love: the love of God and of our neighbor.
Now love of the angels is not contained in the love of God, since
they are created substances; nor is it, seemingly, contained in the
love of our neighbor, since they do not belong with us to a common
species. Therefore we are not bound to love them out of charity.
Objection 2: Further, dumb animals have more in common with us than
the angels have, since they belong to the same proximate genus as we
do. But we have not charity towards dumb animals, as stated above
(Article 3). Neither, therefore, have we towards the angels.
Objection 3: Further, nothing is so proper to friends as
companionship with one another (Ethic. viii, 5). But the angels
are not our companions; we cannot even see them. Therefore we are
unable to give them the friendship of charity.
On the contrary, Augustine says (De Doctr. Christ. i, 30):
"If the name of neighbor is given either to those whom we pity, or to
those who pity us, it is evident that the precept binding us to love
our neighbor includes also the holy angels from whom we receive many
merciful favors."
I answer that, As stated above (Question 23, Article 1), the
friendship of charity is founded upon the fellowship of everlasting
happiness, in which men share in common with the angels. For it is
written (Mt. 22:30) that "in the resurrection . . . men
shall be as the angels of God in heaven." It is therefore evident
that the friendship of charity extends also to the angels.
Reply to Objection 1: Our neighbor is not only one who is united to
us in a common species, but also one who is united to us by sharing in
the blessings pertaining to everlasting life, and it is on the latter
fellowship that the friendship of charity is founded.
Reply to Objection 2: Dumb animals are united to us in the
proximate genus, by reason of their sensitive nature; whereas we are
partakers of everlasting happiness, by reason not of our sensitive
nature but of our rational mind wherein we associate with the angels.
Reply to Objection 3: The companionship of the angels does not
consist in outward fellowship, which we have in respect of our
sensitive nature; it consists in a fellowship of the mind, imperfect
indeed in this life, but perfect in heaven, as stated above
(Question 23, Article 1, ad 1).
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