Whether the Beatified Angels Advance in Beatitude?
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.
Obj. 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 [*Vulg.: 'Are they not
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.
Obj. 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 (Q. 12, A.
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 (Q. 12, A. 7; Q. 14, A. 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 Obj. 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 Obj. 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 Obj. 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 Luke 15:10:
"There is [Vulg.'shall be'] 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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