Chapter 062 - The Perfection of the Angels in Grace and Glory

Angels were created in a state of natural Beatitude, having from the first possessed their natural perfections without the discursive movement required by us; and they know God, by a natural knowledge, through the Divine Similitude which shines forth in their nature. Such contemplation is called by Aristotle, Beatitude; but the ultimate Beatitude, which is supernatural and exceeds the angelic faculties, they did not possess originally; for this does not belong to any nature, but is the end of nature.

The angels required grace, therefore, that they might adhere to God; for the will cannot act in that which is above its faculty unless it be assisted. Thus heat has the natural power of warming and generates heat in others, but it cannot produce flesh except by means of the nutritive soul; and in like manner the angels could not be turned to final Beatitude without the help of grace.

Conversion to God, indeed, is of three kinds: first, there is the conversion of perfect love, which is that of the Blessed; for which grace perfected is required; secondly, that which merits Beatitude; for which habitual grace, the principle of merit, is required; and thirdly, the conversion which is a preparation for the reception of grace. For this, habitual grace is not required, but the operation of God converting the soul to Himself; as we read in the Lamentations: "Convert us to Thee, O Lord, and we shall be converted."

Some say that the angels were not created in grace, but the contrary opinion is to be preferred. For Providence has brought all things into existence according to some kind of seminal nature, as we see in trees and animals; and grace which makes us pleasing to God stands, to Beatitude, as the seed in the order of Nature to its natural effect. This inclination of grace does not, however, impose necessity; it only inclines the creature so that it may freely tend to Beatitude according to its nature. Hence the angels were free to use grace or not to use it.

Beatitude is natural to God only; in all others it is not by nature, but is the ultimate end at which nature ought to arrive by means of its work; yet inasmuch as it transcends nature it must at the same time be looked for as the gift of another. Hence if the angels were created in grace they would attain Beatitude by means of it, while if they had not grace we must suppose them to have obtained Beatitude without merit, as we obtain grace; but this is contrary to the conception of Beatitude, which has the nature of a final end, and is the reward of virtue. Nor can we say that one and the same act of conversion to God is meritorious because of free will, and at the same time beatific fruition because it pertains to the end, because free will is not a sufficient cause of merit. For an act is not meritorious except as informed by grace, and since it cannot be informed at once by imperfect grace, which is the cause of merit, and by perfect grace, which is the principle of fruition, it is impossible at once to enjoy and to merit the enjoyment. Hence it is better to admit that before obtaining Beatitude the angels had grace wherewith to merit it.

And inasmuch as the angels do not acquire their perfections discursively, but have them complete by nature, they must have merited Beatitude by their first act of charity; for as they bear relation by nature to natural perfection, so by grace to glory; which is attainable through a single act, informed by charity, not by angels only but also by men. Human nature, however, is not always destined to reach its ultimate perfection; hence a longer way is given to us for the attainment of Beatitude.

The gifts of grace and the perfection of Beatitude accorded to the angels are in proportion to their natural gifts. This is evident from the order of the Divine Wisdom, which, having constituted gradations in the angelic nature, has ordained the highest natures to the greatest gifts and most perfect Beatitude. It is also evident that the angels have not different natures in opposition to each other, as we have in soul and body, by which they would be impeded in the exertion of their full power; it is therefore according to reason that those who have superior natures should be most efficaciously converted to God. So also among men, those who turn to God with a stronger will receive the greater gifts of grace here, and of glory hereafter.

And natural knowledge and love remain in the angels, subordinated to the knowledge and love of the State of Glory; nor does the imperfection of nature interfere with their Beatitude; but underlies and is subordinated to it.

Nor can the Blessed Angels sin; for they see the Essence of God, which is the Supreme Good; and thus they stand in a different relation to God from those who see Him only under the general conception of good. And since it is impossible for any creature to will or desire apart from good, it is impossible that, seeing God, they should not desire in conformity to the Will of God; hence the Blessed cannot sin. And since Beatitude consists in the Vision of God, the angels are moved towards it by God Himself; as that which is movable is subject to the motive power.

For the creature cannot arrive at Beatitude by its own efforts, being removed from it by an infinite distance: it is therefore brought, through the predestination of God, to a determined degree beyond which it cannot pass; for when the end has been reached there is no more merit or change. As regards the joy of the angels, however, in the salvation of those to whom they minister, it belongs to their accidental reward, and is capable of increase until the Day of Judgment.