[I.q.61.a.2.arg.1] It would seem that the angel was produced by God from eternity. For God is the cause of the angel by His being: for He does not act through something besides His essence. But His being is eternal. Therefore He produced the angels from eternity.
\n[I.q.61.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod angelus sit productus a Deo ab æterno. Deus enim est causa angeli per suum esse; non enim agit per aliquid additum suæ essentiae. Sed esse ejus est æternum. Ergo ab æterno angelos produxit.
\n[I.q.61.a.2.arg.2] Further, everything which exists at one period and not at another, is subject to time. But the angel is above time, as is laid down in the book De Causis. Therefore the angel is not at one time existing and at another non-existing, but exists always.
\n[I.q.61.a.2.arg.2] 2. Præterea, omne quod quando est et quando non est, subjacet tempori. Sed angelus est supra tempus, ut dicitur in lib. De causis, prop. 2. Ergo angelus non quando est et quando non est, sed semper.
\n[I.q.61.a.2.arg.3] Further, Augustine (De Trin. xiii) proves the soul's incorruptibility by the fact that the mind is capable of truth. But as truth is incorruptible, so is it eternal. Therefore the intellectual nature of the soul and of the angel is not only incorruptible, but likewise eternal.
\n[I.q.61.a.2.arg.3] 3. Præterea, Augustinus, Soliloq., lib. II, c. xix, col. 901, t. 1, probat incorruptibilitatem animæ per hoc quod per intellectum est capax veritatis. Sed sicut veritas est incorruptibilis, ita est æterna. Ergo natura intellectualis et animæ et angeli non solum est incorruptibilis, sed etiam æterna.
\n[I.q.61.a.2.sc] It is said (Proverbs 8:22), in the person of begotten Wisdom: \"The Lord possessed me in the beginning of His ways, before He made anything from the beginning.\" But, as was shown above (Article 1), the angels were made by God. Therefore at one time the angels were not.
\n[I.q.61.a.2.sc] Sed contra est quod dicitur Proverb., vIII, 22, ex persona Sapientiae genitæ: Dominus possedit me ab * initio viarum suarum, antequam quidquam faceret a principio. Sed angeli sunt facti a Deo, ut ostensum est; ergo angeli aliquando non fuerunt.
\n[I.q.61.a.2.co] God alone, Father, Son and Holy Ghost, is from eternity. Catholic Faith holds this without doubt; and everything to the contrary must be rejected as heretical. For God so produced creatures that He made them \"from nothing\"; that is, after they had not been.
\n[I.q.61.a.2.co] Respondeo dicendum, quod solus Deus, et terram; vel potius lucis hujus, de qua loquar, significati sunt. » Pater et Filius et Spiritus sanctus est ab æterno. Hoc enim fides catholica indubitanter tenet; et omne contrarium est sicut hæreticum refutandum. Sic 1 autem Deus creaturas produxit, quod eas ex nihilo fecit, id est postquam nihil fuerant 2.
\n[I.q.61.a.2.ad.1] God's being is His will. So the fact that God produced the angels and other creatures by His being does not exclude that He made them also by His will. But, as was shown above (19, 3; 46, 1). God's will does not act by necessity in producing creatures. Therefore He produced such as He willed, and when He willed.
\n[I.q.61.a.2.ad.1] Ad primum ergo dicendum, quod esse Dei est ipsum ejus velle. Per hoc ergo quod Deus produxit angelos et alias creaturas per suum esse, non excluditur quin eas produxerit per suam voluntatem. Voluntas autem Dei non de necessitate se habet ad productionem creaturarum, ut supra dictum est; et ideo produxit et quæ voluit, et quando voluit.
\n[I.q.61.a.2.ad.2] An angel is above that time which is the measure of the movement of the heavens; because he is above every movement of a corporeal nature. Nevertheless he is not above time which is the measure of the succession of his existence after his non-existence, and which is also the measure of the succession which is in his operations. Hence Augustine says (Gen. ad lit. viii, 20,21) that \"God moves the spiritual creature according to time.\"
\n[I.q.61.a.2.ad.2] Ad secundum dicendum, quod angelus est supra tempus quod est numerus motus cæli, quia est supra omnem motum corporalis naturæ; non tamen est supra tempus quod est numerus successionis esse ejus post non esse 3, et etiam quod est numerus successionis quæ est in operationibus ejus. Unde Augustinus dicit, Super Genes. ad litt., lib. VIII, c. xx, col. 388, t. 3, quod Deus movet creaturam spiritualem per tempus.
\n[I.q.61.a.2.ad.3] Angels and intelligent souls are incorruptible by the very fact of their having a nature whereby they are capable of truth. But they did not possess this nature from eternity; it was bestowed upon them when God Himself willed it. Consequently it does not follow that the angels existed from eternity.
\n[I.q.61.a.2.ad.3] Ad tertium dicendum, quod angeli et animæ intellectivæ, ex hoc ipso quod habent naturam per quam sunt capaces veritatis, sunt incorruptibiles. Sed hanc naturam non habuerunt ab æterno, sed data fuit eis a Deo quando ipse voluit. Unde non sequitur quod angeli sint ab æterno.
\n[I.q.61.a.3.arg.1] It would seem that the angels were created before the corporeal world. For Jerome says (In Ep. ad Tit. i, 2): \"Six thousand years of our time have not yet elapsed; yet how shall we measure the time, how shall we count the ages, in which the Angels, Thrones, Dominations, and the other orders served God?\" Damascene also says (De Fide Orth. ii): \"Some say that the angels were begotten before all creation; as Gregory the Theologian declares, He first of all devised the angelic and heavenly powers, and the devising was the making thereof.\"
\n[I.q.61.a.3.arg.1] Ad tertium sic proceditur. 4. Videtur quod angeli fuerint creati ante mundum corporeum. Dicit enim Hieronymus, Super epistolam ad Titum, cap. 1, col. 560, t. 7, in illud: Quam promisit ille qui non est mentitus, etc.: « Sex 4 millia nondum nostri temporis complentur annorum; et quanta tempora, quantasque sæculorum origines fuisse arbitrandum est, in quibus angeli, throni, dominationes, cæterique ordines Deo servierunt! » Damascenus etiam dicit in II lib. Orthod. fidei, cap. 111, col. 874, t. 4: « Quidam dicunt quod ante omnem creationem geniti sunt angeli, ut theologus dicit Gregorius. Et primum quidem Deus excogitavit angelicas virtutes et cælestes; et excogitatio opus ejus fuit 5. »
\n[I.q.61.a.3.arg.2] Further, the angelic nature stands midway between the Divine and the corporeal natures. But the Divine nature is from eternity; while corporeal nature is from time. Therefore the angelic nature was produced ere time was made, and after eternity.
\n[I.q.61.a.3.arg.2] 2. Præterea, angelica natura est media inter naturam divinam et naturam corpoream. Sed natura divina est ab æterno, natura autem corporea ex tempore. Ergo natura angelica facta est ante creationem temporis, et post æternitatem.
\n[I.q.61.a.3.arg.3] Further, the angelic nature is more remote from the corporeal nature than one corporeal nature is from another. But one corporeal nature was made before another; hence the six days of the production of things are set forth in the opening of Genesis. Much more, therefore, was the angelic nature made before every corporeal nature.
\n[I.q.61.a.3.arg.3] 3. Præterea, plus distat natura angelica a natura corporali, quam una natura corporalis ab alia. Sed una natura corporalis fuit facta ante aliam; unde et sex dies productionis rerum in principio Genesis describuntur. Ergo multo magis natura angelica facta est ante omnem naturam corporalem.
\n[I.q.61.a.3.sc] It is said (Genesis 1:1): \"In the beginning God created heaven and earth.\" Now, this would not be true if anything had been created previously. Consequently the angels were not created before corporeal nature.
\n[I.q.61.a.3.sc] Sed contra est quod dicitur Genes., 1, 4: In principio creavit Deus cælum et terram. Non autem hoc esset verum, si aliquid creasset ante ea. Ergo angeli non sunt ante naturam corpoream creati.
\n[I.q.61.a.3.co] There is a twofold opinion on this point to be found in the writings of the Fathers. The more probable one holds that the angels were created at the same time as corporeal creatures. For the angels are part of the universe: they do not constitute a universe of themselves; but both they and corporeal natures unite in constituting one universe. This stands in evidence from the relationship of creature to creature; because the mutual relationship of creatures makes up the good of the universe. But no part is perfect if separate from the whole. Consequently it is improbable that God, Whose \"works are perfect,\" as it is said Deuteronomy 32:4, should have created the angelic creature before other creatures. At the same time the contrary is not to be deemed erroneous; especially on account of the opinion of Gregory Nazianzen, \"whose authority in Christian doctrine is of such weight that no one has ever raised objection to his teaching, as is also the case with the doctrine of Athanasius,\" as Jerome says.
\n[I.q.61.a.3.co] Respondeo dicendum, quod circa hoc inventur duplex sanctorum doctorum sententia. Illa tamen probabilior videtur, quod angeli simul cum creatura corporea sunt creati. Angeli enim sunt quædam pars universi; non enim constituunt per se unum universum, sed tam ipsi quam creatura corporea in constitutionem unius universi conveniunt. Quod apparet ex ordine unius creaturæ ad aliam. Ordo enim rerum ad invicem est bonum universi. Nulla autem pars perfecta est a suo toto separata. Non est igitur probabile quod Deus, cujus perfecta sunt opera, ut dicitur Deut., xxxii, 4, creaturam angelicam seorsum ante alias creaturas 6 creaverit. 1 — 2 3 Ita cod. Alcan. cum editis Rom. et Patav.; at cod. Camer., theologi Lovan. et Duaceni cum Nicolaï omittunt: « Quod est numerus successionis esse ejus post non esse. » 6 Ita cod. Alcan. cum edit. Rom. et Patav.; Nicolaï, cum aliquot Quamvis contrarium non sit reputandum erroneum, praecipue propter sententiam Gregorii Nazianzeni, cujus « tanta est in doctrina christiana auctoritas, ut nullus unquam ejus dictis calumniam inferre præsumpserit, sicut nec Athanasii documentis, » ut Hieronymus dicit.
\n[I.q.61.a.3.ad.1] Jerome is speaking according to the teaching of the Greek Fathers; all of whom hold the creation of the angels to have taken place previously to that of the corporeal world.
\n[I.q.61.a.3.ad.1] Ad primum ergo dicendum, quod Hieronymus loquitur secundum sententiam doctorum græcorum, qui omnes hoc concorditer sentiunt, quod angeli sunt ante mundum corporeum creati.
\n[I.q.61.a.3.ad.2] God is not a part of, but far above, the whole universe, possessing within Himself the entire perfection of the universe in a more eminent way. But an angel is a part of the universe. Hence the comparison does not hold.
\n[I.q.61.a.3.ad.2] Ad secundum dicendum, quod Deus non est aliqua pars universi, sed est supra totum universum, praæhabens in se eminentiori modo totam universi perfectionem; angelus autem est pars universi. Unde non est eadem ratio.
\n[I.q.61.a.3.ad.3] All corporeal creatures are one in matter; while the angels do not agree with them in matter. Consequently the creation of the matter of the corporeal creature involves in a manner the creation of all things; but the creation of the angels does not involve creation of the universe.
\nIf the contrary view be held, then in the text of Genesis 1, \"In the beginning God created heaven and earth,\" the words, \"In the beginning,\" must be interpreted, \"In the Son,\" or \"In the beginning of time\": but not, \"In the beginning, before which there was nothing,\" unless we say \"Before which there was nothing of the nature of corporeal creatures.\"
\n[I.q.61.a.3.ad.3] Ad tertium dicendum, quod creaturæ corporeæ omnes sunt unum in materia, sed angeli non conveniunt in materia cum creatura corporea. Unde creata materia corporalis creaturæ, omnia quodam modo sunt creata; non autem creatis angelis esset ipsum universum creatum. Si vero contrarium teneatur, quod dicitur Genes., 1: In principio creavit Deus cælum et terram, exponendum est, in principio, id est in Filio vel in principio temporis, non autem in principio, id est antequam nihil fieret, nisi dicatur, antequam nihil in genere corporalium creaturarum.
\n[I.q.61.a.4.arg.1] It would seem that the angels were not created in the empyrean heaven. For the angels are incorporeal substances. Now a substance which is incorporeal is not dependent upon a body for its existence; and as a consequence, neither is it for its creation. Therefore the angels were not created in any corporeal place.
\n[I.q.61.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod angeli non sint creati in cælo empyreo. Angeli enim sunt substantia incorporeæ. Sed substantia incorporea non dependet a corpore secundum suum esse, et per consequens neque secundum suum fieri. Ergo angeli non sunt creati in loco corporeo.
\n[I.q.61.a.4.arg.2] Further, Augustine remarks (Gen. ad lit. iii, 10), that the angels were created in the upper atmosphere: therefore not in the empyrean heaven.
\n[I.q.61.a.4.arg.2] 2. Præterea, Augustinus dicit, III Super Gen. ad litteram, cap. x, col. 285, t. 3, quod angeli fuerunt creati in superiori parte aeris. Non ergo in cælo empyreo.
\n[I.q.61.a.4.arg.3] Further, the empyrean heaven is said to be the highest heaven. If therefore the angels were created in the empyrean heaven, it would not beseem them to mount up to a still higher heaven. And this is contrary to what is said in Isaias, speaking in the person of the sinning angel: \"I will ascend into heaven\" (Isaiah 14:13).
\n[I.q.61.a.4.arg.3] 3. Præterea, cælum empyreum dicitur esse cælum supremum. Si igitur angeli creati fuissent in cælo empyreo, non convenisset eis in superius cælum ascendere; quod est contra id quod ex persona angeli peccantis dicitur Is., xiv, 43: Ascendam in cælum.
\n[I.q.61.a.4.sc] Strabus, commenting on the text \"In the beginning God created heaven and earth,\" says: \"By heaven he does not mean the visible firmament, but the empyrean, that is, the fiery or intellectual firmament, which is not so styled from its heat, but from its splendor; and which was filled with angels directly it was made.\"
\n[I.q.61.a.4.sc] Sed contra est quod Strabus dicit, super illud: In principio creavit Deus cælum et terram, col. 68, t. 4: Cælum non visibile firmamentum hic appellat, sed empyreum, id est igneum vel intellectuale, quod non ab ardore, sed a splendore dicitur, quod statim factum angelis est repletum.
\n[I.q.61.a.4.co] As was observed (3), the universe is made up of corporeal and spiritual creatures. Consequently spiritual creatures were so created as to bear some relationship to the corporeal creature, and to rule over every corporeal creature. Hence it was fitting for the angels to be created in the highest corporeal place, as presiding over all corporeal nature; whether it be styled the empyrean heaven, or whatever else it be called. So Isidore says that the highest heaven is the heaven of the angels, explaining the passage of Deuteronomy 10:14: \"Behold heaven is the Lord's thy God, and the heaven of heaven.\"
\n[I.q.61.a.4.co] Respondeo dicendum, quod, sicut dictum est, ex creaturis corporalibus et spiritualibus unum universum constituitur. Unde sic creatæ sunt spirituales creaturæ, quod ad creaturam corporalem aliquem ordinem habent, et toti creaturæ corporali præsident. Unde conveniens fuit quod angeli in supremo corpore crearentur, tanquam toti naturæ corporeæ præsidentes, sive id dicatur cælum empyreum, sive qualitercumque nominetur. Unde Isidorus dicit quod supremum cælum est cælum angelorum, super illud Deut., x, 14: Domini Dei tui est cælum, et cælum cæli.
\n[I.q.61.a.4.ad.1] The angels were created in a corporeal place, not as if depending upon a body either as to their existence or as to their being made; because God could have created them before all corporeal creation, as many holy Doctors hold. They were made in a corporeal place in order to show their relationship to corporeal nature, and that they are by their power in touch with bodies.
\n[I.q.61.a.4.ad.1] Ad primum ergo dicendum, quod angeli non sunt creati in loco corporeo, quasi dependentes a corpore secundum suum esse, vel secundum suum fieri; potuisset enim Deus angelos ante totam creaturam corporalem creasse, ut multi sancti doctores te-nent. Sed facti sunt in loco corporeo ad ostendendum ordinem eorum ad naturam corpoream, et quod sua virtute corpora contingunt.
\n[I.q.61.a.4.ad.2] By the uppermost atmosphere Augustine possibly means the highest part of heaven, to which the atmosphere has a kind of affinity owing to its subtlety and transparency. Or else he is not speaking of all the angels; but only of such as sinned, who, in the opinion of some, belonged to the inferior orders. But there is nothing to hinder us from saying that the higher angels, as having an exalted and universal power over all corporeal things, were created in the highest place of the corporeal creature; while the other angels, as having more restricted powers, were created among the inferior bodies.
\n[I.q.61.a.4.ad.2] Ad secundum dicendum, quod Augustinus forte per supremam partem aeris intelligit supremam partem cæli, cum quo aer quam-dam convenientiam habet propter suam subtilitatem et diaphaneitatem. Vel loquitur non de omnibus angelis, sed de illis qui peccaverunt, qui secundum quosdam fuerunt de inferioribus ordinibus. Nihil autem prohibet dicere quod superiores angeli, habentes virtutem elevatam et universalem « Quod statim repletum est angelis. » Sic habet Glossa ordin., col. 462, t. 1, sinē ullo auctoris nomine. Non invenitur autem in operibus S. Isidori, nisi velut hujus genuinum fætum reputent opusculum quoddam, quod legitur inter ejus opera, Migne, t. VII, col. 982, in quo dicit: « Nomina autem cælorum hæc sunt: aer, æther, olympus, spatium igneum, firmamentum, cælum angelorum, cælum Trinitatis. »; in supra omnia corpora, sint in supremo creaturæ corporeæ creati; ali vero habentes virtutes magis particulares, sint creati in inferioribus corporibus.
\n[I.q.61.a.4.ad.3] Isaias is not speaking there of any corporeal heaven, but of the heaven of the Blessed Trinity; unto which the sinning angel wished to ascend, when he desired to be equal in some manner to God, as will appear later on (63, 3).
\nThe Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
\n[I.q.61.a.4.ad.3] Ad tertium dicendum, quod loquitur ibi non de cælo aliquo corporeo, sed de cælo sanctæ Trinitatis, id quod angelus peccans ascendere voluit, dum voluit aliquo modo Deo æquiparari, ut infra patebit.
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