42744218-The-holy-angels-1887.pdf

ANGELS

JOHN

M.

KELLY

LIBRARY

Donated by

The

Redemptorists

of

the

Toronto Province

from

the

_{Library Collection}

of

Holy

Redeemer

College,

Windsor

University of

/

I

THE HOLY

ANGELS.

Smprinutittr.

TIMOTH^US

O

KEEFFE,

S.J.,

Censor deputatus.

HENRICUS

EDUARDUS,

Card, Archiep. Westmonast, Die21_OctffMs,1887.

THE

HOLY

ANGELS

BY

THE

REVEREND

R.

O

KENNEDY

(OF THE DIOCESE OF LIMERICK).

LONDON:

BURNS

& GATES,

LIMITED.

I

S.

PATRITIU,

TORONTO,

Arm,

H

CONTENTS.

PART I. PAGE

1. The_meaningof theword"Angel,"

- i

2.

How

didtheancientsarrive attheidea_{of angels}? - - ₂

3. By

whom

wereimmaterial substances created? - -

-4

4. Atwhattimewerethe angels created?

- - -

-4

5. Thenumberof theangels, - - - -

-4 -

-7 6. Are_{the angels}allofonespecies? - -

-9

7. Aretheremany membersofeach species? g 8. Thenaturallifeof theangels, - -

n

g.

Do

the angelsknowallthisworld? - - -

n

10.

Do

the angelsknowfuture_things? - - ₁₂

11. Can_{the angels}knowfuturethings? - -

-.. - - 13

12. Canthe angelsknowfreeacts? - - ₁₄

13. Dothey understand mysteries offaith? ₁₅

14.

Do

they reason?

-15

15. Morning andeveningknowledgeof theangels, 16

16. Canthe_{angelsact freely}? 16

17. Havetheyfree-willlike

man

? ₁₇

18. Are_{angels of}their_{nature prone}to sin? - - -

-17

ig. Doesnotsinpresuppose adefect intheintellect? -

-ig

PART II. EXCELLENCE OF THE ANGELS.

20. Canthe angels converse

?---

ig 21.

What

isthepowerof the angels? - - - - ₂₁

22. Are_angelssuperior to

man

? 23

23. Duringtheirtrialdid_theyreceive_graces?

PAGE

24. Didtheyreceive_graceatthemomentofcreation? - ₂₆

25. Knowledgeof angels during probation, - 28

26. _Knowledgeof the_mysteriesbythe_angels, - -

-31 27. Didthe angelselicitmeritoriousacts? -

-33

28. Didsome_angelsreceivemoreglory than others?

-35

29.

What

wastheirdegree of glory?

-36

30.

When

didthey enjoy theBeatificVision? -

-37

PART III. FALL OF THE ANGELS.

31. Thefallof the_angels,

-39

32.

What

numbersfell,

-41

33. Which wasthegreaternumber thefallenorthefaithful?

-41

34. DidGodpredestine

man

tofillthevacant thrones?

-42

35. Didangelsfallfrom each of thechoirs? -

-42

36. Are

men

takenintoeachchoirinheaven? - - -

-44

37.

Was

LuciferorSatan theleader? ₄₄ 38.

Was

Lucifer themostexcellent? ₄₅ 39.

What

wasthe sinof Lucifer?

-48

40. Inwhatdidthedeviltake_pride? Threeopinions, -

-49

41. Did anyof the angels repent?

-59

42. DidGodgivethe grace of repentance? - 61

PART IV. PUNISHMENT.

43.

What

ishell? - 62

44. Isthere eternal _punishmentinthe nextlife ? 64

45. Wouldeternal justicebe at faultiftherewere not eternal

pains?

-70

46. Natureof the_punishmentinhell, 73

47.

What

is_{meant bythe pain of}loss? -

-73

48.

Do

the angelsthatfellpossessalltheirnatural _powers?

-75

49. Canthey ever think of doinggood? ₇₅ 50.

Do

theirevilacts increase theirpunishment? -

-77

51. Inwhatconsists_{the pain of}loss?

-, - - ₇₇

52. Inwhatthe pain of sense? -

...

.

-78

53.

How

isthe materialfire_generated?

79

54. Is_{the pain of}hellthesamein all? - -

...

- ₈₀

PART V.

THE

HEAVENLY CHOIRS.

PAGE 56.

How

many

choirs_{of angels}

?---

₈₄ 57.

How

arethey divided? _{First hierarchy,} -

-85

58.

What

dothehierarchies_represent? ₈₇ 59.

How

dothey represent theseacts?

...

- ₈₈

60. Whicharethechoirsof the_{second hierarchy}? - -

-90

61.

What

isthe_meaningof"

Dominations"? - - - - ₉₁

62.

What

is_{meant by}"

Principalities"?

---

91

63.

What

ismeant bytheterm"

Powers"

? - ₉₂ 64. Choirs of thethird hierarchy, 93

65.

What

is_{meant by}theterm"

Virtues"? - - - ₉₃

66.

What

by"Archangel,"what by"Angel"?

- -

-94

PARTVI.

OUR

GUARDIAN ANGELS. 67. Haveweguardian angels?- - - -

-99 68. Has_{every person a guardian angel}? - - - -

-103

69. Isthere_{appointed aspecialguardian angel}toeach? -

-103

70.

When

doesthis_guardianshipcommence? - - -

-104

71. Havecountries, &c.,guardian angels? ₁₀₅ 72. Haveimmaterial things a guardian angel?- - - ₁₀₆

73.

What

arethedutiesof the guardian angel? -

-107

74.

What

oughttobe ourrelations tothem? -

in

75.

Do

angelsgrieve? - - ₁₁₂

76. Theirdutiestowards theirrationalworld, - - - ₁₁₂

77. Their duty with regardtotheuniversalworld, - - - ₁₁₃

78. Canthe angels be described? - - -

-113

79. Ofwhatrankwasthe_ArchangelGabriel? -

-119

PART VII. FALLEN ANGELS IN RELATION TO MAN.

80. Isthererankororder_amongthefallenspirits? - - ₁₂₀

81. Isthere distinction _amongthem?

---

121

82.

What

havethefallen_angelstodowith

man

? ₁₂₃ 83.

Why

doesGod_permit

man

tobetempted?- -

-124

84. Hasthedemonsomethingtodowith everysinthatiscom

mitted

?-

- . - ..." . - . . .

125

85. Hasevery

man

a_{specialdemon-tempter}? - - - ₁₂₆

86.

How

are their assaults toberesisted?

...

₁₂₇

PAGE

87. Hasthedemonlesspowersincethe_{comingof Jesus Christ}? ₁₂₇ 88. Isthere_{such a thing}as"

possession"? -

...

₁₂₉

89. Havepersons been

"

possessed

"

bythedevil? - -

-130

90.

What

isthe_knowledgeof thedemon? ₁₃₆ 91.

What

aboutsuch imprecationsas

"

Thedeviltakeit,"&c.? 139

92. For

whom

doesGodlimit_{His power}? ₁₄₁ 93. Inwhoseregard does

He

permit thedemona_{larger exercise}

of_power? -

-142

94. Hasthedemongreaterpowerover thewicked? -

-143

95.

Why

arenotall_greatsinnersharassedbythedemon?

-145

96.

What

arewetothink aboutdreams? ₁₄₆ 97.

How

does thedemontake possession? -

-154

98.

How

does thedemonexist inthe_body? -

-155

99. Arethereanyghosts?

-155

zoo. Is_{a ghost ever seen}?

...

_j^y 101.

What

aboutforts, fairies,goodpeople? - - - - ₁₆₀

102.

What

is"

obsession"

? - ₁₆₂

PART VIII. SAFEGUARDS.

103.

What

are_{the safeguards against the}demon? - _-. - 168

104. Have the angels more powerto protectthan thedemons

to injureus? - - - ₁₈₁

105. If_{everyone has a guardian angel,} how has the demon

powertoharassanyone?

...

₁₈₃ 106.

Do

the_{just in}heavenassist_{us against}them? - -

-183

107. Whencehas a

"

Gospel"itsprotectingpower? -

-196

108.

What

honourisit_properto_payto relics? - ₂₀₀

109. Havesacredpicturesanypoweragainst thedemon? - ₂₀₁

no.

How

shouldobsessed personsact? ₂₀₇

PART IX. MAGIC IN OUR DAYS.

in. Mesmerism,

---

210

112. Spirit-rapping, 212 113. Arethesetheworkof supernatural agents? - -

-215

114. Couldsouls_{from purgatory cause}them? - ₂₁₆

115. Couldasoulfromhell? ₂₁₇ 116. _Perhapstheycome"

PAGE

117. Isitlawfulto_{question these agencies}?

....

₂₁₇ 118. Isitlawfultobe presentatthesestances? - - ₂₁₈

119.

What

isclairvoyance? ₂₁₉ 120. Isitlawful?

-219 121.

What

istobe our conductonthis_{grave question}? - - ₂₂₀

PART X.

MAN

IN THE GARDEN OF EDEN. 122.

What

was

man

sstatebeforeand afterhisfall?

-223

PART XI.

THE

GLORY OF HEAVEN.

123.

What

is_glory?

---

-233

124.

What

istheBeatificVision? - -

-234 125. Isit_{possible to fully}understandandknowGod?

-238

126.

What

canweunderstand aboutGod? - -

-240 127.

Do

theblessedknowaboutfriendsonearth? -

-241

128.

What

meanshave_{they ofknowing?}- - -

-244

129.

What

shallbe theloveof the blessedforGod?-

-245

130. Willthislovebe equalinall? ₂₄₇ 131. Oneblessedeffectofthis_{knowledge and}love, -

-247

132. IsGodaliberalrewarder? ₂₄₈ 133. Isthereanydifferencebetween_graceand_glory? -

-249

134.

What

arethespecial effectsof glory? - -

-251

135.

Do

somesoulsgodirectlyfromearthtoheaven?

-252

136. Havesoulson_{earth ever enjoyed the}BeatificVision?

-253

PART XII.

THE GLORY

OF THE BODY. 137.

What

shallbe the glory of thebody? -

-253

138. St.Anselmsseven_{privilegesof the body,}

-254

139. Legendof the holymonkFelix, - - 260

140.

A

comparison, - ₂₆₃

141.

To

seeGod St. _Augustine,

...

_-265

142. Exhortation ofSt. Liguori,

-267

143. Isaias, -

THE

ANGELS.

i.

THE

_meaning

of the

word

_Angel is _messenger.

That

name

is _given to those _{pure spirits} because such is the

relation _{they bear} to

God

and

us. Their _{principal duty,}

however,isthe

same

asthe officeof the blessed in heaven

to see,love, bless,

and

enjoy

God

forever

and

ever.

Among

the ancients therewere

_{many who}

believed there

was nothingintheworld but whatcouldbeseenor_perceived

bythesenses.

The

Sadducees, for instance, did not believe

inthe existence of_spirits.

It is the boast of

modern

atheists

and

rationalists that

thereis_nothingbut "Nature"

and

"the forcesof

Nature";

with

them

there areno_angels.

Some

of the Greek _philosophers held that there were

angels, but that _{these angels}

had

bodies; not, indeed, cor

poreal, dense bodies like _ours, but bodies suitable to their

nature thin, airy, star-like bodies. Some, even, of the Fathers,on account_{of the angels being represented}as_having

the_appearanceof_men,

_seemed

to _{favour the theory of}their

having bodies. Petavius says that _{Irenajus, Tertullian,}

Origen,

and

others held this doctrine.

Now,

Catholics _say that the _angels are _{pure spirits}

Angels. are simply called _bythe

name

of _spirit. "

Are_{they not}all ministeringspirits?"

(Heb.i. _14).

"

Who

makest

_Thy

_angels

spirits" (Ps. ciii.).

The

Fourth Council of Lateranhas definedthat "

God

created _together, at _{the beginning oftime,}out of nothing,

bothclassesof_{creatures, spiritual}

and

corporal theangelic, towit,

and

the material;

and

then the

human,

asa

compo

siteofboth spirit

and body

".

Even

Aristotle _says: "All nations believe that there are

individual _{intelligences}

_beyond

the skies that these are subject to

no

change

and

to

no

passion; that they are in

enjoymentof thefullest

and

most_perfect life,which consists

not so

much

in action as in_{contemplation}; that they have

a _king, that _they differ _{from men,}

and

are _{inconceivably}

more

excellent".

2. _Question.

How

did these

men

conceive the idea of

an _angel?

Answer.

We

can _{only answer byconjecture. Perhaps} from the responses of idols or their _{prophecies; perhaps}

from the motions of the _heavenly bodies, or from

some

extraordinaryfacts which were not to be _explained by any knowledge they

had

of Nature; or,better,

and

more

likely,

fromthe ancienttradition of the_patriarchs.

Cardinal

Newman

snotion of the angels beforehe

became

a Catholicwill _{proveinteresting}:

"

Itwas, I_suppose,to the

Alexandrian school

and

to the _early

Church

that I

owe

in particularwhat Idefinitelyheldabouttheangels. Iviewed

them

_{not only}asthe ministers

_employed

bythe Creator in

Angels. 3

faceof _Scripture, but as _carrying on, as the Scripture also implies, the

economy

of the visible world.

I

considered

themasthereal causes_ofmotion, life,

and

light,

and

of those

elementaryprinciples of the physical universe, which,

when

offered in their _developments to our senses, suggest to us the notion of cause

and

effect,

and

of what are called the laws of Nature. This doctrine I have

drawn

out in

_my

sermon

for

Michaelmas

Day, written in 1831. I _{say of the} angels: _Everybreath of _air,

and

_{ray of}

light

and

heat,ei_ery

beautifulprospect is,asit were,the skirts _oftheir_garments, the

_waving

_ofthe robes of those

whose

faces see

God."-Apologia.

(The

italics arenot Dr.

Newman

s.)

Now,

what would our reasontellus? This:

we

are per

suadedof the innate_nobilityof _spirit butasitexists inus

it is _{united with a strange}

and

_{(to it) repugnant} nature,

hampering, fettering, clouding, perplexingit. _Then,

we

_say,

if there bea _just

God,

putting everything in

due

order order beingheavens firstlaw there _oughtto beaworld of spirit alone. Again,

we

lookatourselves

and

find that

we

are a

_compound

of material

and

immaterial; the material

we

_{find existing} outside _{us, by}itself, alone;

we

look, there

fore, forthe immaterial_existingby itselfalone,in thisorder

(i) material, (2)material

and

immaterialunited, (3)

imma

terial. If

we

looktothevisibleworld

we

findthis_gradation:

mineralworld(in the lowestgrade),vegetableworld(nobler),

animal world_(noblest).

"

God,

who

is a _pure Spirit," says the great Bossuet,

"

wished to create spiritslike Himself pure

and

immaterial

like

_Him,

_{living by intelligence}

and

love spirits that

4 Angels.

loves Himself;

and

who, like

_Him,

would be _happy in

simply

knowing and

loving the first_{great Being (and}

He

is

Himself happy in

_knowing

Himself

and

loving Himself);

and

for that_{very reason they bear}on their nature a divine character,which

makes them

after_{His image}

and

likeness." 3. Question.

By

whom

were immaterial substances cre

ated? _or, isit _{possible to create}

them

?

Answer. Itwas

God made

the _{angels. Says} Bossuet:

"O

God,

who

can doubt that

You

could create spirits without a

_body?

Or, is there need of a

_body

that one might understand, love,

and

be

happy?

You,

who

are

Yourself so pure a Spirit are

You

not incorporeal

and

immaterial?

Are

not intelligence

and

love spiritual

and

immaterial operations which can be exercised without the

need of a

_body

?

Who

doubts, then, that

You

could create intelligences ofthiskind?

And

You

Yourselfhave notleft

us in_doubt, buthaverevealeditto us."

4. Question.

But

atwhat point of timewere the angels created?

Answer. (i) Itisamatter on whichalltheologians are agreed, that the nine choirsof angels were created at one

and

the

same

time.

(2)

That

they were not created after the creation of earthly bodies.

(3)

Some

of the ancient Fathers, following the opinion

of the great

and

learned Origen,haveheldthat the angels

existed for_{a long space of}time, or atleast for

some

time,

Angels. 5

where (in its _{opening verse)} it _says:

"

In the _beginning

God

created heaven

and

earth".

_Among

the Eastern Fathers holding this _opinion were such _holy

and

venerable

names

as St. Basil, St. _{GregoryNazianzen,} St. _Chrysostom, St.

Damascene

;

and

among

the Latin Fathers, St. Hilary, St._Ambrose, St. Jerome, &c.

(4) Thatis

no

longerheld.

On

the_contrary,the

common

opinion whichitwould be rashto _deny teaches that the angels were created at the same time with the _corporeal world.

The

Scripture (EccL xviii. _{i) says}:

"

He

who

liveth for ever

made

all _{things together".} St. _Augustine infers

from this that

God

createdall_{the things of the}world inone

moment

; nevertheless,itseemsthe

more

acceptable opinion

that the

word

"together"

means

about the

same

period,

without _any notable interval of time _elapsing;

and

is, per haps, to be understood of collection or

community

rather

than oftime.

The

phrase

"

in the_beginning"

seemstobe

taken here, as also in the first _{chapter of}St.

_John

s_Gospel

(seeMaldonatus),as

_meaning

"

inthe

commencement

when

created thingsbegantobe".

Now,

since angels are created

things, they

seem

to be included in this _{description of the}

inspired writer. It is thus that _{Epiphanius, Theodorotus,}

Ven. Bede, St.

_Thomas,

_Suarez,

and

almost all

modern

writers, write

and

teach.

The

definition of the Fourth

Council(Lateran) has been alreadygiven. It_says:

"

God

created together, at the beginning of _{time, out of nothing,}

bothclassesof_{creatures, spiritual}

and

_corporal the_angelic,

to wit,

and

the worldly;

and

then the

human,

asacomposite

ofbothspirit

and body

".

The

Vatican Councilhas repeated

6 Angels.

Now,

the juxtaposition of the words_together

and

then seems

to _point out the _angelic

and

the corporeal worlds were createdatone

and

the

same

time,butthat itwas

some

time

afterwards

when

the

human

came

into existence.

St.

Thomas

argues:

The

_angelsarea_partofthe universal

creation,

and

forma regular grade in that creation.

Now,

no

_part can be _{perfect separated} from its _belongings,

and

God

s works are said to be all perfect. But, the angelic world

would

have stoodby itself, separatedfrom the rest of

creation,if it

had

been created before the sensibleworld;

and

therefore, tothe eye of the metaphysician,

would

have

been

much

less _perfect thanifformed conjointly

and

simul taneously with the corporealworld.

It is,therefore, all but a matter of faith that angels were created at the

same

time,i.e., simultaneously, with the

pre-Adamite

world, out of

whose

"

chaos

and

void"

God

drew

thebeauty

and

order ofours.

Obj. But

why

did not

Moses

mention the angels in

Genesis,

when

he was relating the works of the Creation?

Why

didhenot give

them

first_{place, asthey} werethemost

excellentof

God

s works?

(1) St.

_Jerome

says:

Moses

omitted

them

because he was

treatingof thevisibleworldonly.

(2) St.Cyril says: Becauseallhe proposedtowriteabout

was what

had

referencetoman.

(3) St. Augustinesays:

That

the angels are

meant

inthe

word

heaven,

and

even inthe

word

light. Ifthis were not

well understood

among

the Hebrews, that _people

would

come

to believe that the angels were never created,

and

Angels. 7

(4) St.

Thomas

_{thus explains the secrecy of the great}

Law

giveronthe matter:

"

That

ifitwere openlytold toarude

and

uncultured people, asthe

Hebrews

were,

and

so _especially

proneto idolatry, thatbeings ofsuchanexalted

and

beautiful

natureexisted, possessingsuch an influence in the worlds

providence

and

economy, they would, without doubt, have

raisedaltars

and

sacrificedtothem".

Even Moses

own

dead

body had

by

God

s_providenceto be_kept secretfrom them.

It is true that in

_many

_places inthePentateuch

Moses

speaks of angels, but in such a

manner

as above all to

declare that thereisbut one God,

and

to _testifythat these are

no

more

than Hisministers, servants, messengers

and

with such care that nowhere

do

we

find itrelated that the

Jewsraised idols to them.

"

God

created the _angels

and

the stars.

How

ancient the angels are

we do

not

know

; though

we

know

that

spiritual

and

material natures were created at the same

moment. Inall_{ways the angels are}wonderful tothinkof,

because _{they are sostrong,} so_wise, so various,so_beautiful,

soinnumerable." F. _{Faber, Precious Blood, p. 9.}

5. Question.

What

isthe

number

_{of the angels}?

Answer. Itcannot be_{given. Nothing}is

known

_exactly

of their

number

; it is

beyond

human

calculation, like the

stars at _night.

The

number

is _indefinitely

great,

and

all

but infinite.

The

_Holy

_{Scriptures pretend} but to _{give a}

vague idea of theimmensityoftheir numbers. Daniel _{(vii. 10) says}:

"

Thousands

on thousands minis tered to

Him, and

ten

hundred

times a

hundred

thousand

Angels.

The

Apocalypse(v.

n):

"Andtheir

numbers

were thou

sands

on

thousands".

Job

(xxv. 3):

"

Whether

isthere alimit to the

number

of

His soldiers".

There

isafitness in the_{multitudes of the heavenly}hosts, (i)

God

created beings to be happy around

Him.

His omnipotence

and

His beneficence

would

not be _expressed by a _scanty number.

The

vaster

and

more

incalculable

their _{numbers, the greater the manifestation of His power}

and

His blessedness. ₍₂₎ It iswritten inProverbs_(xiv. 28):

"

Inthemultitude of his_peoplelieth_{the glory of theking,} the_{ignominy of the prince}in the scantiness ofhis nation".

(3) If

we

make

a computation of all the

members

of the

human

race from

Adam

till the last_man, the

numbers

will allbut _pass

_beyond

the_reckoningof

human

figures.

What

reasonistherethat_{the angels} should belessin

number

?

Bossuet(ireElevat.} says:

"

Count, if_{you can, the sands}

on the seashore; count, if you can,the stars in the firma

ment, those that _{you can} see, as well as those that you cannot;

and

when

you have

done

so, be firmlyconvinced that you have not _yet reached the

number

_{of the angels};

for, point out to

me

whatis most perfect in heaven or on earth,

and

on that, I _say, does

God

most lavishly outpour

the

abundance

of_{His omnipotence}

and

His love".

"Prodigality

...

is a characteristic of all the divine works. . . .

We

cannot meditate onthe countless multi

tudes of the _angels without astonishment. So vast a populace, ofsuch_{surpassingbeauty, of}such_giganticintelli gence, of suchdiversified nature, is

simply overwhelmingto

Angels. 9

locustan_archangel; the myriads of points of lifedisclosed

tous_{by the microscope,}

and

each_{point agrand spirit}; the

sands of the seas

and

the waters of the _ocean,

and

each

grain

and

each drop a beautiful _being, the _brightness of

whose

substance

we

could not see

and

live: thisisbut an approximation to the _reality. So _theologians teach us."

Faber, Precious Blood, p. 223.

6. _Question.

Are

_{the angels}allofonespecies?

Answer.

The

angels are not all of one _{species. Scrip}

ture_{frequently speaks of}distinctions

and

differences;

some

angels,

some

archangels, &c. Theologians generally teach

that different _{gifts of grace} have been bestowed on the

angels, marking out, therefore, different capacities,i.e., dif

ferent _species. St. Dionysius, writing on the heavenly

hierarchy, says:

"

The

sacred volumes declare that these holy superior beings differ from one another _by different

grades". St. Jerome, writing against Jovinian:

"Among theinvisiblecreaturesthereisamanifold

and

an indefinite diversity". St.

Augustine

and

St.

Anselm

teach the same.

Reason would

tellus, if

we

lookat bird_differingfrom bird,

beastfrombeast, flowerfrom_{flower, tree} from tree,thatthe

varietyof the species enhances the beauty

and harmony

of

thecreation.

The

_{same way}

isitwith the beautiful angels

inheaven.

7. Question.

Are

there

many

individualsineach_species?

Answer.

The

greatSt.

Thomas

would haveit that there

is _only one _{angel of everyspecies,} thus _showing forth the magnificence of the _designs

and

the _perfection of this

Angels.

wonderful

work

ofGod. Thisis_{not the opinion}

_commonly

held,however; nearlyalltherest of theschoolmen holdthe opposite opinion. St. _{Augustine (in} his Enchiridion 29)

finds _{an unanswerable argument}inthe fact of the

condem

nation of the angels;for,hesays, "ifeach

angel constituted a separate

and

distinct species,thennumerous, separate,

and

distinct specieswere

condemned

to_hell,

and

lost_absolutely

and

for ever to _heaven, which can _{hardly be thought} of;

whereas, if there were several individuals of each _species,

there

would

still be _{representatives} of each _species in

heaven".

With

_{our notions of things earthly,} it _appears rather to

harmonise that there should be

_many

members

of each

species, than that each angel should constitute a distinct species.

Cardinal

Newman,

in his

Grammar

_ofAssent _(47), with

out, however, giving any adhesion to the doctrine, says: "The_angelshave been considered bydivinesto have each of

them

a _species to himself,

and

we

_may

_fancy each of

them

_{so absolutely sui}similis astobelike _nothingelse .

Father _Faber, in his _{work All for Jesus}

(p. 160), says

verybeautifully:

"

Scripture teaches us a great dealabout

the _angels, their _worship of _God, their ministries towards

othercreatures, theirindividual _{characters, as in}thecase of Michael,Gabriel,

and

Raphael,theirmultitude

and

theirnine choirs_{by name.}

Some

theologians have thoughtthateach

angelisa_speciesof himself, whichwould, indeed, openout quite an overwhelming view of the magnificence of God. Others,with more

show

ofreason^

make

twenty-sevenspecies,

hier-Angels.

archy;

and

eventhis givesusamazing ideas of thecourt of

heaven,

when we remember

how

harditisforusto conceive of_{anyfurther specific division} of reasonable creaturesthan

intothose with bodies

and

_{those purely}spiritual."

8.

The

natural lifeof the_angels.

We

know

what the natural life of

man

consists in: he

breathes, his heart beats, his blood circulates, he eats and drinks, hesleeps

and

walks about, he thinks, reasons, acts.

Now,

in what does the life, the natural life, of the angels consist? In four things: intheexerciseof the _intellect,the

exercise of the will, the interchange of thought,

and

the

powerofacting. This is_{the teaching of}divines.

The

angels, bythe natural powers belonging to

them

as angels,can

know

God, can

know

themselves, one another, and, finally, the soul of

man.

They

know

God.

God

was

their first _beginning, their last end,

and

this_{knowledge was} the primary

and

chief object to whichthe _powers of their intellectweretobeturned.

_They

know

themselves.

That

is _simplywhat

we

understand by_being alive.

_They

know

the other _angels, as _being fellow-citizens of the _heavenly city.

They

know

the

human

soul, asforming aportion, like

themselves, of

God

svast creation.

9. Question.

Can

the angels know,

and

do theyknow,

all_{the material things of}this world?

Answer.

Yes

; they

know

all the material world.

They

know

the mineralworld

and

all its _properties, suchas_geo logy, forexample, teaches,butinan_{indefinitelyhigherdegree} than geologists

know

it.

_They

know

_{the vegetable} world

Angels.

and

allitsvaried

and

different _{properties also,flowers,}

and

shrubs,

and

trees,

and

vegetables,

and

mosses.

They

know

the firmament world all that_astronomy teachesaboutthe

sun

and

the _stars,theirmotions,theirorbits,theirsubstances.

They

know

all about the animal world,

and

its _equally

diversified creatures, their formation, their habits,

modes

of

life, &c., from the _microscopic animalcula to the lord of the creation man.

God

gave

them

this _knowledge,

and

it

may

besaid of

them

that if

they did not

know

these things

atone _glance,they

would

have a _{curiosity (as being}

mem

bers of_{creation) to}

know

_{these things} which formed other

parts of the

same

creationasthey were.

10. _Question.

_Do

_{the angels}

_know

future _things?

Answer.

The

angels

know

some,notall, future things;

they

know

those thingswhich_{necessarily follow}from natural

causes. But_{the things} whichare _merelyaccidental in the

future, or those necessary consequences of natural causes

which by

God

s _providence,or_otherwise,

_may

_{be changed,}

they

do

not know. Let us take _example of the _foretelling of a storm, which an

American

_{paper appears} to the

un

learned to _{supernaturally predict.}

_Now,

an _angel

knows

thata current ofair is _passing in theWestern_regions. It

knows

all the laws _wherebythe _atmosphere is _guided. It

knows

at_{what speed}itis

travelling. It

knows

atwhat time,

with acertain rate _{of motion,} it

would

reach a given _place.

As

a rule, it could _predict of it that it would

do

so bya

certain_period;

men

can

do

thatmuch. Thus,to an_extent,

it can tell future _things. Butunforeseen causes

_may

arise

judg-Angels. 13 ment. _{Supposea person}wassick, one of thosementioned

intheBible,

and

sick unto death, anangel from its _super

human

medical skill would predict its death. But in the

meantime

our Blessed

Lord

is entreated:

He

_enters,

and

the diseasefliesat _{His approach}; then the angel

would

be

mistaken in his calculation; so speaks St.

Thomas.

But

Suarez

and

othershold thatthe angels

know

whatwilleven

tuallyhappen, providedthese things

depend

upon

necessary

causes. Thiswillbebetter_{understood by}the_following.

ii. _Question.

Can

they

know

future things, not arising

from_{necessary causes}?

Answer.

No

; for the knowledge of future things, that

depend on

free-will for their

_coming

into _being, iseverset

down

asthe_special

mark

of the Divinity.

"

Tellwhat shall

_happen

in the _future,

and we

will

know

that_yeare

gods" (Isaiasxli. 23).

"I

am

_God,

and

there is no one like

_Me,

_telling from

the_beginningthelatest_thing to _happen,

and

fromthe

com

mencement

the _things that have not yet begun to be"

(Isaiasxlix. 9).

St. _{Hilary says:} "What is so _peculiar to

God

as the

knowledgeof thefuture?

"

St. _Hilary:

"

To

no one else but to _{One, and} that

One

God,

does it_belongto

know

the future".

Tertullian: "The truth of divination I hold to be the

distinct _{testimony of the Divinity}".

Thisis_important,asit leads usto understand whatisthe

knowledge of the demons,

and

whether they can foretell

14 Angels.

instance,

when

theoraclewasasked,

"

Shall _{Pyrrhusconquer}

the

Romans

?"

the oracle did not know.

The

answerit

gave was ambiguous. It

made

_reply:

"

The

Romans

Pyrrhus shall _conquer"

which _might

mean

that _Pyrrhus

would conquerthe

Romans,

orthe

Romans

would conquer

Pyrrhus.

Hence

Cicerosays:

"

Theirdivinationswere_partly

false, partlytrue,"as

may

happen

to any one; oftener still

ambiguous

so as to _{square withany}event; and, therefore,

their_responses were_{generallydespisedby}the

more

learned

and

keener-minded_{of the heathens,}as_Origen

and

Eusebius

testify.

The

Roman

general

had

little confidence in the sacred chickens.

On

an occasion,

when

before a battle

they refused to take their _food, he_flung

them

intothesea,

with the exclamation: "If_theydo not eat let

them

drink".

This, however,lost

him

the battle, forthesoldiers,thinking

ita

bad omen,

got so disheartened that _{they easily} yielded

to the_enemy.

12. _Question.

Can

the angels

know

for a _{certainty free}

acts of the intellect

and

thewilleither inother angels orin

man?

Answer. No, not without the consent of theothers.

God

alonecan

do

so. Scripture says:

"

God

searchesall_hearts,

and

understands

all_{the thoughts of the}mind.

Thou

alone

_(O

_{Lord) knowest} the heart of

man

"

(Paralip. xxviii. 9).

"

Wicked and

inscrutable is the heart ofall;

who

shall

understandit ? _/,theLord, searching the hearts

and

reins"

(Jerem. xvii. _17). St. _Hilary:

"

Angels. 15

know, but His, of

whom

it is written: God,

searching the

reins

and

hearts".

St.

Ambrose

:

"

When

the

Lord

wished to save _men,

He

showed

that

He

was

_God,

_by

His

_{knowledgeof hidden}things". St. _Chrysostom:

"

But that _you

_{may know}

// _{belongs to}

God

aloneto

know

thesecrets_ofhearts,hearwhatthe_Prophet

says:

Thou

aloneknowesthearts ".

This is the _feeling that

God

s

own

hand

has implanted

in_{our minds, namely,}that our_thoughts should notberead

byeverypasser-by,but only bythose

we

_wish,

and

accord

ing as

we

ourselves

would

reveal them.

We

would even

concealthem, if _possible,from God.

From

thisitfollows thatthe devil,

when

he temptsus. can only guessatwhatis going oninour minds.

He

cannot

know

for certain,except

from our

own

outward manifestations,

how

we

receive his

suggestions,

and

whether

we

yield to

them

ornot.

13. Question.

Are

the mysteries offaith, as,for instance, the

_dogma

of the

_Holy

_{Trinity, as}

much

_beyond

the natural

powersof the angelstounderstandas

_beyond

ours?

Answer. _{Just the same.}

_They

can

no

more

oftheir

own

powers understandthe great mysteries offaith,as_theyreally

are,

no

more

than

we

can.

They must

bow

their headsas

we

do,

when

reflecting on the Incarnation, the Blessed Eucharist, &c.

14. Question. Butin_{natural things}that _theycanunder

stand, isthere a_{knowledge from}inference inthe_angels,i.e.,

knowing

onething

do

theyconcludeanother?

Angels.

most luminous _glance. For _{instance, they}

know

at one

glance the essence of

man

s _nature, allits_{properties, indivi}

dual conditions,

and

so on; the

same way

with all the

material world.

And

from this

we

are also toconclude that

thereisno such _thing as _beingdeceived_{with the angels} in

those thingswhich

come

within their_knowledge.

15. Question.

What

is

meant

_bythe_morning

and

evening

knowledgeof the angels?

Answer. Divines_distinguish two sources of _knowledge

in _{the angels}: _(i)

By

the Beatific Vision the angels seeall

things, present, past, future, and most perfectly, in

God

;

this iscalled the _{morning knowledge, because} both of its

priority

and

ofitsclearness. (2)

The

angels afterwards see thingsas theyreallytakeplace. This knowledge is not so noble, norso perfect asthe morning, and,therefore, because

of its lateness

and

its _dimness,is called _{the evening}

know

ledge. St. _Augustine,in his Cityof God,says:

"

The know

ledge ofa creature is (ifI might use the expression)

more

discoloured than the _knowledge of it as seen in _God,just as artislessthanthefirst_principle Nature; and,therefore,

veryfittingly isthat _knowledge called _{evening knowledge}".

St.

Thomas

_says:

"

As

of forenoon

and

afternoon aday is

customarily

made

up, so of morning

and

evening science the_days

and

_knowledgeofan_angel". Itiswell to

remem

ber thesetwoterms.

16. _Question.

Can

_{the angels}desire,

and

love,

and

hate, orrejoice^andsorrow?

Angels. 7

Scriptures, but

none

of these external things affect their substantial bliss

and

glory

and

happiness in the Beatific Vision.

17. Question.

Are

the angels

endowed

naturally with

free-willlike

man

?

Answer. _{Yes; the Scriptures everywhere speak} of

them

as _obeying the

commands

of _God, as _worthyof reward or

punishment,

and

this could not be unless _they

had

free

will.

The

Holy

Fathers. St.

Damascene

says:

"

An

_angelisa being

endowed

withfree-will, foreverything that

makes

use of reason isalso

endowed

with free-will".

St. _{Gregory Nyss.:} "God ordained that whatsoever is

honouredwith reason

and

intelligenceisruled_byfree-will".

St. _Fulgent:

"

God

gave liberty tothe angels, that their loyaltymight havethe approval oftheirwill".

18. _Question. Arethe angels oftheir

own

natureexposed

to sin?

Answer.

Yes

; theangels, not alonein their

own

nature,

but even raised to asupernatural order

and

strengthened,

therefore,by

God

s_grace, didactually sin.

The

Holy

Fathers. St.

_Jerome

says:

"

It is

God

alone

to

whom

sin cannot be _imputed. All others, since _they

enjoyfree-will,

may

turnthatwillto eitherside."

St.

Ambrose

:

"

Everycreature, accordingto _{the capacity}

of his nature,receives the accidents of

_{good and}

evil,

and

feelsthe

same

yieldingtoevil".

St. _Augustine:

"

It is manifest that sin is destruction,

Angels.

annihilation (nihilum),

and

that_men,

when

_theysin,

become

nothing".

Now,

accordingtoSt.

Thomas,

"Every creature

has this _(of its _nature) totend _namelyto_nothing, since out

ofnothing it was made"; therefore, to

make

use of the

wordsofSt. _Augustine, inhis _{Cityof God,} "

Every intellec tual creature is _{mutable, i.e., prone} to sin, since out of

nothingit

was made

".

Bossuet_says:

Some

_creatures,

and

they themost perfect,

are

drawn

out of nothing,just as others;

and

those, allper

fect_{though theybe,are exposed}to sin.

One

_Beingalone is

by His

own

natureimpeccable

He

who

is_{of Himself,}

and

who

by

His

essence is _perfect. But, since

He

alone is

perfect, it follows that _everything besides is _defective,

according to _holy

_Job

:

"

And

He

hath found _depravation even in His angels". Again, the rule directing angelic

intelligenceis_bynatureeither intrinsic or extrinsic. Ifthe former, the rule

would

be identifiedwith the very nature of theactor,

and

could not thereforebedeviated from; butif

the _latter, then it can.

Now,

the rule in the case of the angels (as well as in that of

man)

is the sovereignwillof

God, which is extrinsic,

and

which consequently

may

be

deviated from;

and

hence angels

may

sin.

To

quote the

words whichthe great bishopof

Meaux

addressesto a fallen

angel:

"

Truly everything

drawn

out of nothing has still

some

ofits_belongings.

You

were sanctified,but not essen

tiallyholy asGod.

You

were ruled atfirst beforeyou fell (not as God,

whose

own

will is

His

rule), but you were ruled_{by an}indefectible sovereignwill thewillofGod."

To

be naturallypeccableit issufficient that one can be

Angels. 9

that one befree tofollow orresist_{that passion.}

_Now,

that

is what

_happened

in the case of the_angels.

19. Question.

Does

notsin presuppose inthe intellecta

defect either of truth or of attention to that truth?

and

surelysuch couldnot beinthe caseof theangels.

Answer. _{Generally, indeed, there} is

some

_{defect, for} it is hard to believe that an intellect, such as the angels,

strongly

and

intently gazing

on

truth, could, without that defect,give

way

to sin; yet thatisnot absolutely impossible.

But,anangel (speaking

now

only inthe natural order)does notat_every

moment

consider all the _things it _{might con}

sider; nor, again, doesitconsider allwith equal attention,

for this is the necessaryconsequence of the possession of

free will; therefore it can fail in attention,

and

inwilltoo.

At

any rate, itiscertain that _{they, like us, possess (happily} inone sense,unhappilyin

another)thegreatgiftoffreewill,

wherebytheymight obeyor disobey, love orhate, the great

Creator ofall.

PART

II.

THE

EXCELLENCE

OF

THE

ANGELS.

20. Question.

Can

the angels converse withoneanother,

and

how

?

Answer.

The

angels speak onetoanother.

The

Scrip ture uses the

same word

oftheirconversation that it does

to_designate

human

speech:

"

The

Seraphim criedout

one

20 Angels.

Sabaoth"

(Isa. vi. ₃₎;

"

If I _{should speak}with thetongues

of

men

and

ofangels"(i. Cor.xiii. i);

"

When

Michael, the archangel, was disputing with thedevil,he said,

The

Lord

command

thee"

(Epis.

Jude

i.

9);

and

soallthe Fathers.

The

angels, therefore, can speak to God.

They

praise

His power, they extol His majesty, they beseech His

clemency,they consult His wisdom. Thus, itisrelated in Zachary, the angel replied to God,

and

said: "Lord of

Armies,

how

long wilt thou not have

_mercy

_{on Jerusalem}

and

the cities of

_Juda?

"

(i. 12). In the

book

otjob, Satan

isintroduced

many

timesasspeakingto God.

Inlikemanner,the angelscan speak to_men, asthe arch angel Gabriel tothe BlessedVirgin. St.

Thomas, and

with

him

the_generalityof theologians, are of opinionthatthough

angels can speak of their

own

natural powers,yet, in

com

munication with themselves thereisno needto

make

use of words, but that

God

has so

made

them

that

mind

speaks

to mind. This, too, seems

more

noble,

and more

in ac

cordancewith ournotions of the _angels.

"

Cast your eye over thatoutspread ocean,

whose

shores lie so faintly

and

faroff in the almostinfinitedistance. It

gleams like restless silver, quivering with one life,

and

yet

suchmultitudinous life. It flashes inthe_lightwith intoler

able _{magnificence.} Its _unity is numberless. Its life is

purest light. Into the

bosom

of its vastness the glory of

God

shines down,

and

the universe is illuminated withits

refulgence. It is an ocean of life.

Who

can count the

sum

of being thatisthere?

Who

but

God

can fathom its

unsearchable caverns?

What

created _eye but is dazzled with the blazing splendour of its _capacious surface? It

Angels.

breaks

_upon

its shoresin_{mighty waves};

and

yetthereis

no

sound.

Grand

storms of voiceless _praise

_hang

over it for ever,storms ofecstatic_{lightning without}anyrollof thunder,

whose_verysilence thrills the souls of the

human

saints,

and

isone of their celestial_joys that_deepstillness of

unsound-ing worship. This is the world of angels." F. Faber,

Precious Blood^ p. 140.

21. _Question.

What

is the

_power

_{of the angels with}re

gardtothis visiblecreation?

Answer.

The

_power

of the _angels is immense.

The

Scriptures ascribe to

them

the destruction of

Sodom

and

Gomorrah, the destruction of Sennacheribs _army,

and

of the firstborn of the _Egyptians;

and

to the

bad

angels,

Job

s afflictions, the destruction of his goods,

and

the

deathofhischildren; the possession of

men

(as in the

New

Testament); the rushing of theherd of swine intothesea,

&c.

Thus

also of _Antichrist, the _principal minister of Satan, miraculousthings are foretold inthe_Apocalypse.

We

cannot_{exactly define}

how

great istheir_power. This, however,

we

know, that _{theycannot contravene any}of the divine ornatural_laws,oreven_{the physical laws of theglobe,}

that their _power is _{entirelysubject} to the wish

and

_per

mission of_{Almighty God,} "

otherwise the evil _spirits could any day overturn the entire world"

(Bonal,

De

Angelis).

Later onthis matter will be treated

more

fully; here it is

sufficient to _saythat _they can _produce most wonderful

effects, as exciting storms

and

tempests, striking the earth

withinterior_{motions, causing} foul dreams

and

diseases, or

22 Angels.

health in

man

orbeast,

when

it_pleases

God

to allow

them

to

do

so. In that enchanting little _gem, the

Dream

of Gerontius,

when

thedeparted soulis_approaching the _judg

ment-seat, itthus converses withits _{guardian angel}:

SOUL.

But hark!upon

my

sense

Comesafiercehubbub, which wouldmakemefear,

CouldIbefrighted?

ANGEL.

We

arenowarrived Closeonthejudgmentcourt; that sullenhowl

Isfromthedemonswhoassemblethere. Itisthemiddleregion,whereof old

Satan appearedamongthe sons ofGod,

Tocasthisgibesandscoffs atholy Job.

Sonowhis_legionsthrongthevestibule,

Hungryandwildtoclaimtheir_property,

Andgather soulsforhell. Hist totheircry!

SOUL.

How

sourand howuncoutha dissonance!

ANGEL.

Itis therestlesspantingoftheirbeing;

Like_{beasts of prey,}who, cagedwithintheir bars,

In a deep hideouspurringhavetheirlife,

Andanincessantpacingtoandfro.

SOUL.

How

impotentthey are!and_yetonearth

Theyhavereputeforwondrous powerandskill;

Andbooksdescribe,howthattheveryface

OftheEvilOne, ifseen,wouldhave aforce Evento_freezethe blood,andchokethelife

Ofhim who sawit.

ANGEL.

In_thytrial-state

Thouhadstatraitornestling close athome, Connatural,whowith thepowersofhell

Angels. 23

Was

leagued,andof thy senses kept the keys,

Andtothat deadliest foeunlocked_thyheart.

And

thereforeis it,inrespectofmatt, Those fallen onesshowso_majestical.

Butwhen somechildof grace, angel orsaint,

Pure anduprightinhis integrity

Ofnature,meetsthedemonsontheir raid,

Theyscudawayascowards fromthefight.

Nay,ofthathholyhermitin hiscell,

Notyetdisburdenedof mortality,

Mockedat theirthreatsandwarlike overtures;

Or_dying,whentheyswarmed,likefliesaround, Defiedthem, and departedto hisJudge.

22. Question.

Are

angels superior to

man?

Answer.

The

natural _{excellence of the angels} far sur

passesthatofman.

The

Scriptures say:

"

Thou

hast found

him

alittleless

than the _{angels" (Ps.} viii.

6). This text in its mystical sense is used of Christ, but in its literal historic sense is

made

use of with regardtoman.

Of

the

demon

itis said:

"Thereisnot a

power on

earth could

_compare

with him"

(Jobxli._24). St. _Augustine,inhis_{Cityof God,says}:

"

The

angelicworld inits _{natural dignity surpasses}all_{other things}

that the

Lord

has

made

"

;

and

from itsvery excellence,he

argues:

"Byso

much

wastheirtransgression the

more

cul

pable, byas

much

as their_dignity was the

more

sublime".

Even

_{the verygentile}races believedintheir superiority,

and

also in their

_power

to _injure or_serve,

and

hence _{they paid}

to

them

aninferiorworship,asbeings to be_propitiated.

23. Question. Whether, during their time of trial, did

24 Angels.

Answer. _Yes; all _{the angels received grace} from

God

duringtheir time oftrial.

(1)

The

good

angels received it.

_They

werecreatedfor eternal blessedness _just as

_{man, and}

_grace is as _necessary for

them

inorder to obtain _supernatural merit as for

man

;

therefore they received supernaturalgrace.

St. Basil _says:

"

There

is no sanctification without the

Spirit\ fornoteventheVirtues ofheaven wereoftheir

own

nature sanctified: if that were the _case, therewould_then,

indeed, be

no

difference between

them

and

the

_Holy

Ghost". _Didymus, in his first

book

on the

_Holy

Spirit,

says:

"

The

Holy

Ghost not alone _accompanies (as

In-dweller)

men who

are far

_away

from heaven, buteven does

so witheach

and

everyone of the angels". St.

Damascene

:

"

By

a

word

the angels were created,

and

bythesanctifica tionofthe

_Holy

Ghost_they have receivedall

manner

_{of per}

fection".

(2)

The

bad

angels received grace; for the

same

is

asserted of

them

as of the

_good

angels,

and

the Scriptures

and

the _{Fathers stronglyemphasise}thefact.

Isaias: "How art thou fallen from heaven,

O

Lucifer,

who

didst arise as the _{morning?"}

These

words

mean

a

fall from a place of eminent _dignity

and

excellence, such asthewonderful brightness

and

splendour of the grace of

God.

No

natural brightness of the angels, greatthough it

be, isliketo it.

Ezechiel _{(xxviii. 12):} "Thou wast the seal of

remem

brance, /&// ofwisdom,

and

perfect in beauty.

Thou

wast in

bhe pleasures of the paradise of

God

_{every precious stone}

Angels. 25

chrysolite,

and

the onyx,

and

theberl,the sapphire,

and

the carbuncle,

and

the emerald _{gold the}work _{of thybeauty};

and

_{thy pipes} were prepared in the _{day thou}wast created.

Thou

a cherurbim, stretched out

and

protecting,

and

I set

theein_{the holy}mountain of

_God,

thou hastwalkedinthe midst of the stones of fire.

Thou

wast _{perfect inthy} ways from the _{day of thy creation} until _iniquity was found in

thee."

The

_Holy

_Fathers,in

_{commenting on}

thesewords of

Ezechiel, apply

them

to Lucifer, although, in the sacred text, the words are historically addressed to the

King

of Tyre. Writing on

"

thou wast the seal ofremembrance," they understand the phrase to _signify that Lucifer was

created with _{very great} excellence to an _exceeding close

imageof

God

;

and

the other words,

"

full of _{wisdom, per}

fect in _{beauty,"are always}used in _Scripture as the _perfec

tion _{of supernaturalgrace.}

Our

Blessed

Lord

Himself_says

of the

demon

:

"

He

was_{a murderer,}

and

stood not in the

truth" _(Johnviii. _44).

_Now,

_bythe

word

"truth" in this

text, St.

Thomas

and

the Fathers, especially the

Greek

Fathers, understand "grace".

The

same

is said in other

words inthe epistleof St.

_Jude

_(in the 6th _verse): "And

the angels

who

kept not their principality,but forsook their

own

habitation,

He

hath reserved under darknessin ever lastingchains".

Man,

as is

_commonly

_held, was created in the state of grace; now,itwasfitting that angels, too, should becreated

in astate of_grace, since the

end

forwhich

man

and

angels

were created was the

same

; since, moreover, the angels

nature was

more

_perfect, and, therefore, ought not to be

26

The

A

n els.

especially, all of

God

s works are _perfect,

and

ought not, therefore, tobeless soin the case_{of angels than of}men.

24. Question.

But

did they receive sanctifying grace at

the instantoftheir creation?

Answer.

Most

_probably,

and

allbut_{certainly, yes.}

St. _{Augustine says}:

"

God

created the _{angels, building}

up

in

them

their nature,

and

atthesametime_{bestowing on}

them

His_grace".

St. Basil:

"

The

angels were not created in a weakling state,by degrees increasing

and

growing perfect,

and

thus

become

_{worthyof the reception of theSpirit}; but in their

very formation,

and

as if

mixed

with their substance, they receivedattheinstant_ofcreationtheinfusionofgrace".

St. _{Bonaventure, discussing the matter, thus} writes:

"

It is tobe answered that this is_{a question of} fact;

and

since

there is_nothingelse to_guideus thanthe congruity of

God

s

doing so,

we may

regard both opinions as probable, like others beforeus.

Some

_saythat_{the angels} were createdin

grace,

and

they arguefrom

God

s _liberality

and

_{the angels}

fitness that it

must

be so:

God

_beingwilling to_givewhere

no

obstacleis_placed,

and

_{the angels being pure}

and

clear vessels offeringno obstacletothe infusion of His _grace; so

that

God

did not leave

_{them empty}

(as itwere) even fora

moment,

but the instant

He

created

them

that instant

He

enriched them.

_They

find _{an analogy} in His creation of the inanimate world: the trees

He

_brought forth clothed

with verdure

and

laden with fruit

; equally so all other

things in their highest

and

noblest state,

and

hence they

Angels.

"

Others, however, thereare

who

holdthatthe angels did not receive grace atthefirst instant, butafterwards.

_They

argue that though

God

could

do

asthe supporters of the

other opinion say, yet His liberality is_{regulated according}

to

wisdom and

justice. Forinstance,

God

could have re

deemed

man

_immediatelyafter hisfall; itwould appearto

have been

more

liberalthan what

He

did, yet

He

did not.

Then

it were

more

fitting (they say) thatthe angels, seeing

how

_good

the grace of

God

was,should covetit

and

thus receive it. _Accordingto thisview Lucifer never

had

_grace;

and

if _he,

who

was the _{highest amongst them,}

had

it not,

afortiori the others

had

it not. This _{opinion the} Master

of the Sentences _[Scotus] seems to accept,

and

indeed it

may

be looked

_upon

asthe

more

generally acceptedof the two. Itis further _{argued by}

them

that _{the angels} conver

sion

must

take place from

some

indifferent _standpoint;

from this the _{good angels} were converted to

_good

and

thereforedeserved merit, thewickedto evil

and

werethere

forecondemned."

This is

no

_{longer the}

common

opinion.

Modern

theo logians finditunder _{every sense}

more

convenient to hold

that

God

created the angels fromthe very first inastateof

grace, that

He

then placed a labour ortrial before

them

what that trial was will be discussed later on that the

wicked _angels failed in the endurance of that trial,

and

their sin was therefore doubly malicious; that the

good

angelswerefaithful,

and

stepped fromgraceto _{greatergrace,}

and

tothe_enjoymentof the Beatific Vision.

"

Each

_angel, perhaps,

had

thousands ofbeautiful graces.