ossess the excellence they have." Therefore the angels were created
in beatitude.

Obj. 2: Further, the angelic nature is nobler than the corporeal
creature. But the corporeal creature straightway from its creation
was made perfect and complete; nor did its lack of form take
precedence in time, but only in nature, as Augustine says (Gen. ad
lit. i, 15). Therefore neither did God create the angelic nature
imperfect and incomplete. But its formation and perfection are
derived from its beatitude, whereby it enjoys God. Therefore it was
created in beatitude.

Obj. 3: Further, according to Augustine (Gen. ad lit. iv, 34; v, 5),
the things which we read of as being made in the works of the six
days, were made together at one time; and so all the six days must
have existed instantly from the beginning of creation. But, according
to his exposition, in those six days, "the morning" was the angelic
knowledge, according to which they knew the Word and things in the
Word. Therefore straightway from their creation they knew the Word,
and things in the Word. But the bliss of the angels comes of seeing
the Word. Consequently the angels were in beatitude straightway from
the very beginning of their creation.

_On the contrary,_ To be established or confirmed in good is of the
nature of beatitude. But the angels were not confirmed in good as
soon as they were created; the fall of some of them shows this.
Therefore the angels were not in beatitude from their creation.

_I answer that,_ By the name of beatitude is understood the ultimate
perfection of rational or of intellectual nature; and hence it is that
it is naturally desired, since everything naturally desires its
ultimate perfection. Now there is a twofold ultimate perfection of
rational or of intellectual nature. The first is one which it can
procure of its own natural power; and this is in a measure called
beatitude or happiness. Hence Aristotle (Ethic. x) says that man's
ultimate happiness consists in his most perfect contemplation, whereby
in this life he can behold the best intelligible object; and that is
God. Above this happiness there is still another, which we look
forward to in the future, whereby "we shall see God as He is." This is
beyond the nature of every created intellect, as was shown above
(Q. 12, A. 4).

So, then, it remains to be said, that, as regards this first
beatitude, which the angel could procure by his natural power, he was
created already blessed