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Objection 1: It would seem that the angels were created in
beatitude. For it is stated (De Eccl. Dogm. xxix) that "the
angels who continue in the beatitude wherein they were created, do not
of their nature possess the excellence they have." Therefore the
angels were created in beatitude.
Objection 2: Further, the angelic nature is nobler than the
corporeal creature. But the corporeal creature straightway from its
creation was made perfect and complete; nor did its lack of form take
precedence in time, but only in nature, as Augustine says (Gen. ad
lit. i, 15). Therefore neither did God create the angelic nature
imperfect and incomplete. But its formation and perfection are derived
from its beatitude, whereby it enjoys God. Therefore it was created
in beatitude.
Objection 3: Further, according to Augustine (Gen. ad lit.
iv, 34; v, 5), the things which we read of as being made in the
works of the six days, were made together at one time; and so all the
six days must have existed instantly from the beginning of creation.
But, according to his exposition, in those six days, "the morning"
was the angelic knowledge, according to which they knew the Word and
things in the Word. Therefore straightway from their creation they
knew the Word, and things in the Word. But the bliss of the angels
comes of seeing the Word. Consequently the angels were in beatitude
straightway from the very beginning of their creation.
On the contrary, To be established or confirmed in good is of the
nature of beatitude. But the angels were not confirmed in good as soon
as they were created; the fall of some of them shows this. Therefore
the angels were not in beatitude from their creation.
I answer that, By the name of beatitude is understood the ultimate
perfection of rational or of intellectual nature; and hence it is that
it is naturally desired, since everything naturally desires its
ultimate perfection. Now there is a twofold ultimate perfection of
rational or of intellectual nature. The first is one which it can
procure of its own natural power; and this is in a measure called
beatitude or happiness. Hence Aristotle (Ethic. x) says that
man's ultimate happiness consists in his most perfect contemplation,
whereby in this life he can behold the best intelligible object; and
that is God. Above this happiness there is still another, which we
look forward to in the future, whereby "we shall see God as He
is." This is beyond the nature of every created intellect, as was
shown above (Question 12, Article 4).
So, then, it remains to be said, that, as regards this first
beatitude, which the angel could procure by his natural power, he was
created already blessed. Because the angel does not acquire such
beatitude by any progressive action, as man does, but, as was
observed above (Question 58, Articles 3,4), is straightway in
possession thereof, owing to his natural dignity. But the angels did
not have from the beginning of their creation that ultimate beatitude
which is beyond the power of nature; because such beatitude is no part
of their nature, but its end; and consequently they ought not to have
it immediately from the beginning.
Reply to Objection 1: Beatitude is there taken for that natural
perfection which the angel had in the state of innocence.
Reply to Objection 2: The corporeal creature instantly in the
beginning of its creation could not have the perfection to which it is
brought by its operation; consequently, according to Augustine
(Gen. ad. lit. v, 4,23; viii, 3), the growing of plants
from the earth did not take place at once among the first works, in
which only the germinating power of the plants was bestowed upon the
earth. In the same way, the angelic creature in the beginning of its
existence had the perfection of its nature; but it did not have the
perfection to which it had to come by its operation.
Reply to Objection 3: The angel has a twofold knowledge of the
Word; the one which is natural, and the other according to glory.
He has a natural knowledge whereby he knows the Word through a
similitude thereof shining in his nature; and he has a knowledge of
glory whereby he knows the Word through His essence. By both kinds
of knowledge the angel knows things in the Word; imperfectly by his
natural knowledge, and perfectly by his knowledge of glory. Therefore
the first knowledge of things in the Word was present to the angel from
the outset of his creation; while the second was not, but only when
the angels became blessed by turning to the good. And this is properly
termed their morning knowledge.
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