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Objection 1: It would seem that the beatified angels can advance in
beatitude. For charity is the principle of merit. But there is
perfect charity in the angels. Therefore the beatified angels can
merit. Now, as merit increases, the reward of beatitude increases.
Therefore the beatified angels can progress in beatitude.
Objection 2: Further, Augustine says (De Doctr. Christ. i)
that "God makes use of us for our own gain, and for His own
goodness. The same thing happens to the angels, whom He uses for
spiritual ministrations"; since "they are all ministering spirits,
sent to minister for them who shall receive the inheritance of
salvation" (Heb. 1:14). This would not be for their profit
were they not to merit thereby, nor to advance to beatitude. It
remains, then, that the beatified angels can merit, and can advance
in beatitude.
Objection 3: Further, it argues imperfection for anyone not
occupying the foremost place not to be able to advance. But the angels
are not in the highest degree of beatitude. Therefore if unable to
ascend higher, it would appear that there is imperfection and defect in
them; which is not admissible.
On the contrary, Merit and progress belong to this present condition
of life. But angels are not wayfarers travelling towards beatitude,
they are already in possession of beatitude. Consequently the
beatified angels can neither merit nor advance in beatitude.
I answer that, In every movement the mover's intention is centered
upon one determined end, to which he intends to lead the movable
subject; because intention looks to the end, to which infinite
progress is repugnant. Now it is evident, since the rational creature
cannot of its own power attain to its beatitude, which consists in the
vision of God, as is clear from what has gone before (Question
12, Article 4), that it needs to be moved by God towards its
beatitude. Therefore there must be some one determined thing to which
every rational creature is directed as to its last end.
Now this one determinate object cannot, in the vision of God,
consist precisely in that which is seen; for the Supreme Truth is
seen by all the blessed in various degrees: but it is on the part of
the mode of vision, that diverse terms are fixed beforehand by the
intention of Him Who directs towards the end. For it is impossible
that as the rational creature is led on to the vision of the Supreme
Essence, it should be led on in the same way to the supreme mode of
vision, which is comprehension, for this belongs to God only; as is
evident from what was said above (Question 12, Article 7;
Question 14, Article 3). But since infinite efficacy is
required for comprehending God, while the creature's efficacy in
beholding is only finite; and since every finite being is in infinite
degrees removed from the infinite; it comes to pass that the rational
creature understands God more or less clearly according to infinite
degrees. And as beatitude consists in vision, so the degree of vision
lies in a determinate mode of the vision.
Therefore every rational creature is so led by God to the end of its
beatitude, that from God's predestination it is brought even to a
determinate degree of beatitude. Consequently, when that degree is
once secured, it cannot pass to a higher degree.
Reply to Objection 1: Merit belongs to a subject which is moving
towards its end. Now the rational creature is moved towards its end,
not merely passively, but also by working actively. If the end is
within the power of the rational creature, then its action is said to
procure the end; as man acquires knowledge by reflection: but if the
end be beyond its power, and is looked for from another, then the
action will be meritorious of such end. But what is already in the
ultimate term is not said to be moved, but to have been moved.
Consequently, to merit belongs to the imperfect charity of this life;
whereas perfect charity does not merit but rather enjoys the reward.
Even as in acquired habits, the operation preceding the habit is
productive of the habit; but the operation from an acquired habit is
both perfect and enjoyable. In the same way the act of perfect charity
has no quality of merit, but belongs rather to the perfection of the
reward.
Reply to Objection 2: A thing can be termed useful in two ways.
First of all, as being on the way to an end; and so the merit of
beatitude is useful. Secondly, as the part is useful for the whole;
as the wall for a house. In this way the angelic ministerings are
useful for the beatified angels, inasmuch as they are a part of their
beatitude; for to pour out acquired perfection upon others is of the
nature of what is perfect, considered as perfect.
Reply to Objection 3: Although a beatified angel is not absolutely
in the highest degree of beatitude, yet, in his own regard he is in
the highest degree, according to Divine predestination. Nevertheless
the joy of the angels can be increased with regard to the salvation of
such as are saved by their ministrations, according to Lk.
15:10: "There is joy before the angels of God upon one sinner
doing penance." Such joy belongs to their accidental reward, which
can be increased unto judgment day. Hence some writers say that they
can merit as to their accidental reward. But it is better to say that
the Blessed can in no wise merit without being at the same time a
wayfarer and a comprehensor; like Christ, Who alone was such. For
the Blessed acquire such joy from the virtue of their beatitude,
rather than merit it.
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