Whether We Ought to Love the Angels Out of Charity?
Objection 1: It would seem that we are not bound to love the angels
out of charity. For, as Augustine says (De Doctr. Christ. i), charity
is a twofold love: the love of God and of our neighbor. Now love of
the angels is not contained in the love of God, since they are
created substances; nor is it, seemingly, contained in the love of
our neighbor, since they do not belong with us to a common species.
Therefore we are not bound to love them out of charity.
Obj. 2: Further, dumb animals have more in common with us than the
angels have, since they belong to the same proximate genus as we do.
But we have not charity towards dumb animals, as stated above (A. 3).
Neither, therefore, have we towards the angels.
Obj. 3: Further, nothing is so proper to friends as companionship
with one another (Ethic. viii, 5). But the angels are not our
companions; we cannot even see them. Therefore we are unable to give
them the friendship of charity.
_On the contrary,_ Augustine says (De Doctr. Christ. i, 30): "If the
name of neighbor is given either to those whom we pity, or to those
who pity us, it is evident that the precept binding us to love our
neighbor includes also the holy angels from whom we receive many
merciful favors."
_I answer that,_ As stated above (Q. 23, A. 1), the friendship of
charity is founded upon the fellowship of everlasting happiness, in
which men share in common with the angels. For it is written (Matt.
22:30) that "in the resurrection . . . men shall be as the angels of
God in heaven." It is therefore evident that the friendship of
charity extends also to the angels.
Reply Obj. 1: Our neighbor is not only one who is united to us in a
common species, but also one who is united to us by sharing in the
blessings pertaining to everlasting life, and it is on the latter
fellowship that the friendship of charity is founded.
Reply Obj. 2: Dumb animals are united to us in the proximate
genus, by reason of their sensitive nature; whereas we are partakers
of everlasting happiness, by reason not of our sensitive nature but of
our rational mind wherein we associate with the angels.
Reply Obj. 3: The companionship of the angels does not consist
in outward fellowship, which we have in respect of our sensitive
nature; it consists in a fellowship of the mind, imperfect indeed in
this life, but perfect in heaven, as stated above (Q. 23, A. 1, ad 1).
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