Summa Theologica, Part I · Aquinas Thomas
QUESTION 62
EIGHTH ARTICLE [I, Q. 62, Art. 8] Whether a Beatified Angel Can Sin? Objection 1: It would seem that a beatified angel can sin. For, as as said above (A. 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. Obj. 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. Obj. 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.
NINTH ARTICLE [I, Q. 62, Art. 3] 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.
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