Whether the Angels Were Created in Beatitude?
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.
Obj. 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.
Obj. 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
(Q. 12, A. 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 (Q. 58, AA. 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 Obj. 1: Beatitude is there taken for that natural perfection
which the angel had in the state of innocence.
Reply Obj. 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 Obj. 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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