Whether the Angels Receive Grace and Glory According to the Degree of
Their Natural Gifts?
Objection 1: It would seem that the angels did not receive grace and
glory according to the degree of their natural gifts. For grace is
bestowed of God's absolute will. Therefore the degree of grace
depends on God's will, and not on the degree of their natural gifts.
Obj. 2: Further, a moral act seems to be more closely allied with
grace than nature is; because a moral act is preparatory to grace.
But grace does not come "of works," as is said Rom. 11:6. Therefore
much less does the degree of grace depend upon the degree of their
natural gifts.
Obj. 3: Further, man and angel are alike ordained for beatitude or
grace. But man does not receive more grace according to the degree of
his natural gifts. Therefore neither does the angel.
_On the contrary,_ Is the saying of the Master of the Sentences
(Sent. ii, D, 3) that "those angels who were created with more subtle
natures and of keener intelligence in wisdom, were likewise endowed
with greater gifts of grace."
_I answer that,_ It is reasonable to suppose that gifts of graces and
perfection of beatitude were bestowed on the angels according to the
degree of their natural gifts. The reason for this can be drawn from
two sources. First of all, on the part of God, Who, in the order of
His wisdom, established various degrees in the angelic nature. Now as
the angelic nature was made by God for attaining grace and beatitude,
so likewise the grades of the angelic nature seem to be ordained for
the various degrees of grace and glory; just as when, for example, the
builder chisels the stones for building a house, from the fact that he
prepares some more artistically and more fittingly than others, it is
clear that he is setting them apart for the more ornate part of the
house. So it seems that God destined those angels for greater gifts of
grace and fuller beatitude, whom He made of a higher nature.
Secondly, the same is evident on the part of the angel. The angel is
not a compound of different natures, so that the inclination of the
one thwarts or retards the tendency of the other; as happens in man,
in whom the movement of his intellective part is either retarded or
thwarted by the inclination of his sensitive part. But when there is
nothing to retard or thwart it, nature is moved with its whole energy.
So it is reasonable to suppose that the angels who had a higher
nature, were turned to God more mightily and efficaciously. The same
thing happens in men, since greater grace and glory are bestowed
according to the greater earnestness of their turning to God. Hence it
appears that the angels who had the greater natural powers, had the
more grace and glory.
Reply Obj. 1: As grace comes of God's will alone, so likewise does
the nature of the angel: and as God's will ordained nature for grace,
so did it ordain the various degrees of nature to the various degrees
of grace.
Reply Obj. 2: The acts of the rational creature are from the creature
itself; whereas nature is immediately from God. Accordingly it seems
rather that grace is bestowed according to degree of nature than
according to works.
Reply Obj. 3: Diversity of natural gifts is in one way in the angels,
who are themselves different specifically; and in quite another way
in men, who differ only numerically. For specific difference is on
account of the end; while numerical difference is because of the
matter. Furthermore, there is something in man which can thwart or
impede the movement of his intellective nature; but not in the
angels. Consequently the argument is not the same for both.
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