SUMMA THEOLOGICA. Thomas Aquinas
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 to Objection 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 to Objection 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 to Objection 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.
Whether natural knowledge and love remain in the beatified angels?
Objection 1: It would seem that natural knowledge and love do not remain in the beatified angels. For it is said (1 Cor. 13:10): "When that which is perfect is come, then that which is in part shall be done away." But natural love and knowledge are imperfect in comparison with beatified knowledge and love. Therefore, in beatitude, natural knowledge and love cease.
Objection 2: Further, where one suffices, another is superfluous. But the knowledge and love of glory suffice for the beatified angels. Therefore it would be superfluous for their natural knowledge and love to remain.
Objection 3: Further, the same faculty has not two simultaneous acts, as the same line cannot, at the same end, be terminated in two points. But the beatified angels are always exercising their beatified knowledge and love; for, as is said Ethic. i, 8, happiness consists not in habit, but in act. Therefore there can never be natural knowledge and love in the angels.
On the contrary, So long as a nature endures, its operation remains. But beatitude does not destroy nature, since it is its perfection. Therefore it does not take away natural knowledge and love.
I answer that, Natural knowledge and love remain in the angels. For as principles of operations are mutually related, so are the operations themselves. Now it is manifest that nature is to beatitude as first to second; because beatitude is superadded to nature. But the first must ever be preserved in the second. Consequently nature must be preserved in beatitude: and in like manner the act of nature must be preserved in the act of beatitude.
Reply to Objection 1: The advent of a perfection removes the opposite imperfection. Now the imperfection of nature is not opposed to the perfection of beatitude, but underlies it; as the imperfection of the power underlies the perfection of the form, and the power is not taken away by the form, but the privation which is opposed to the form. In the same way, the imperfection of natural knowledge is not opposed to the perfection of the knowledge in glory; for nothing hinders us from knowing a thing through various mediums, as a thing may be known at the one time through a probable medium and through a demonstrative one. In like manner, an angel can know God by His essence, and this appertains to his knowledge of glory; and at the same time he can know God by his own essence, which belongs to his natural knowledge.
Reply to Objection 2: All things which make up beatitude are sufficient of themselves. But in order for them to exist, they presuppose the natural gifts; because no beatitude is self-subsisting, except the uncreated beatitude.
Reply to Objection 3: There cannot be two operations of the one faculty at the one time, except the one be ordained to the other. But natural knowledge and love are ordained to the knowledge and love of glory. Accordingly there is nothing to hinder natural knowledge and love from existing in the angel conjointly with those of glory.
Whether a beatified angel can sin?
Objection 1: It would seem that a beatified angel can sin. For, as was said above ( Article [7]), beatitude does not do away with nature. But it is of the very notion of created nature, that it can fail. Therefore a beatified angel can sin.
Objection 2: Further, the rational powers are referred to opposites, as the Philosopher observes (Metaph. iv, text. 3). But the will of the angel in beatitude does not cease to be rational. Therefore it is inclined towards good and evil.
Objection 3: Further, it belongs to the liberty of free-will for man to be able to choose good or evil. But the freedom of will is not lessened in the beatified angels. Therefore they can sin.
On the contrary, Augustine says (Gen. ad lit. xi) that "there is in the holy angels that nature which cannot sin." Therefore the holy angels cannot sin.
I answer that, The beatified angels cannot sin. The reason for this is, because their beatitude consists in seeing God through His essence. Now, God's essence is the very essence of goodness. Consequently the angel beholding God is disposed towards God in the same way as anyone else not seeing God is to the common form of goodness. Now it is impossible for any man either to will or to do anything except aiming at what is good; or for him to wish to turn away from good precisely as such. Therefore the beatified angel can neither will nor act, except as aiming towards God. Now whoever wills or acts in this manner cannot sin. Consequently the beatified angel cannot sin.
Reply to Objection 1: Created good, considered in itself, can fail. But from its perfect union with the uncreated good, such as is the union of beatitude, it is rendered unable to sin, for the reason already alleged.
Reply to Objection 2: The rational powers are referred to opposites in the things to which they are not inclined naturally; but as to the things whereunto they have a natural tendency, they are not referred to opposites. For the intellect cannot but assent to naturally known principles; in the same way, the will cannot help clinging to good, formally as good; because the will is naturally ordained to good as to its proper object. Consequently the will of the angels is referred to opposites, as to doing many things, or not doing them. But they have no tendency to opposites with regard to God Himself, Whom they see to be the very nature of goodness; but in all things their aim is towards God, which ever alternative they choose, that is not sinful.
Reply to Objection 3: Free-will in its choice of means to an end is disposed just as the intellect is to conclusions. Now it is evident that it belongs to the power of the intellect to be able to proceed to different conclusions, according to given principles; but for it to proceed to some conclusion by passing out of the order of the principles, comes of its own defect. Hence it belongs to the perfection of its liberty for the free-will to be able to choose between opposite things, keeping the order of the end in view; but it comes of the defect of liberty for it to choose anything by turning away from the order of the end; and this is to sin. Hence there is greater liberty of will in the angels, who cannot sin, than there is in ourselves, who can sin.
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.
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 [*Vulg.: 'Are they not all . . . ?'] ministering spirits, sent to minister