Chapter Ten of the Second Decade
On the assumption of human beings into the choirs of angels, concerning which the two little questions noted immediately below will be resolved
Question One of Chapter Ten of the Second Decade
Whether human beings after their death are assumed into the company of the angels
It is asked whether human beings after death are assumed into the company of the angels.
To this it seems at first that one must answer negatively.
The reason is that the nature of a human being is more distant from the nature of the angels than the nature of one angel is from the nature of another. But an angel of an inferior nature cannot attain to the order of a superior nature. Therefore, it appears that human beings are not assumed into the orders of the angels, nor can they be assumed into them.
To the contrary is Matthew, chapter 22, where it is said by Christ: “They shall be like the angels of God in heaven.”
And the Church sings: “The choirs of angels rejoice, our companions and fellow citizens.”
I respond that it must be said that there have been three opinions concerning this.
For a certain Greek commentator, Bishop Eustratius, says in his commentary upon Book VI of Aristotle’s Ethics that no one can aspire to so perfect a state of his soul that he may attain to the operation of separated intellects or of separated intellectual substances, such as the angels are.
And according to this it must be said that there will be one tenth order of human beings who are assumed into glory, lower than the nine orders of angels.
But this opinion is contrary to the sayings of the saints and also appears to savor of heresy, since even the Blessed Virgin has been exalted above the choirs of angels, as the Church maintains and as is set down in chapter Pronunciandum, On Consecration, distinction 2.
And Augustine says in Book XII, chapter 1 of The City of God that there will not be two societies, one of human beings and one of angels, but one.
Another opinion is that certain human beings are assumed into the orders of angels, while others will form one tenth order, so that the similitude of the tenth lost drachma set down in Luke, chapter 15, may be fulfilled.
But these human beings are assigned in different ways.
Some say that virgins alone are assumed into the orders of angels, because virginity is akin to the angels, as Jerome says.
Others, however, say that the elect constitute the tenth order.
But this also does not appear true, because many who are not virgins, such as Peter and Mary Magdalene, are more eminent even than many virgins.
Whence others say that the perfect are assumed into the orders of angels, but those who are imperfect in merits will complete the tenth order.
But since there will be one Church and hierarchy from all human beings and angels, it is not probable that the number of orders which befits the celestial hierarchy—distinguished into three triads so that the very number of the orders may express a vestige of the uncreated Trinity—should be increased through human beings.
And when it is said in chapter Hi duo solummodo hymni, On Consecration, distinction 1, “that if a tenth order of them,” and so forth, it must be understood thus: that which fell among the angels will be restored from human beings, for so many of the angels fell that a tenth order could be made from them.
Similarly, when the Master of the Sentences, in Book II, distinction 9, bears witness from Scripture—whose truth is greater than every perspicacity of human ingenuity, as Augustine says—which says that a tenth order must be restored from human beings, Albert responds that tenth order must not be taken there by reason of number but by reason of degree in glory or grace.
There is a third position, which is more consonant with the doctrine of the saints and which is more pleasing to the doctrine of the theologians, especially to Saint Thomas, Albert the Great, and Lord Ulric: that all the elect are assumed into the orders of angels—some, namely, into the superior orders, some into the inferior, and some into the intermediate—according to the diversity of their merits, but Blessed Mary above them all.
This position is evident from the Gloss upon that saying of the Psalm, “You shall appoint them princes,” and so forth, which says: “He chose the poor so that he might exalt them to the orders of heaven, which are from human beings and angels.”
Likewise, the Gloss upon that saying of Deuteronomy, chapter 11, “Every place upon which your foot shall tread,” and so forth, says there: “If I shall be able to conquer the devil, if I shall merit that God crush him beneath my feet, consequently I shall have his place in heaven.”
Likewise Dionysius says in chapter 1 of The Divine Names: “Human beings shall obtain the glory of angels.”
Likewise Gregory, in the homily on the hundred sheep, of which Luke, chapter 15, speaks, says that human beings will be transferred into different orders of angels according to the diversity of their merits.
And in the homily on the distinction of the angels Gregory says: “The distinct modes of life of individual human beings correspond to <the individual orders>, and they are assigned to their lot or order through similarity of mode of life. For there are many who comprehend small things,” and so forth.
But if it is asked whether as many human beings are assumed as the angels who fell, or as those who remained, or more, or fewer, I respond and say that he alone knows this to whom alone is known the number of the elect to be placed in the happiness above, and this is God.
But to the reason to the contrary and to the authority of Eustratius it is answered that the assumption of human beings into the orders of angels can be understood in three ways: either on the part of nature, or of grace, or of efficacy.
First, on the part of nature. And thus no one can be assumed into the orders of angels, both because natural action in a human being can never attain to equality with the angels—for no human intellect according to its form can attain to cognizing God as the angels do—and because the natures, namely angelic and human, will always remain distinct.
Second, assumption into the orders of angels can be understood on the part of grace. And then I say that one can be assumed not only into the orders but above the orders of angels, as is evident concerning the Blessed Virgin, who, because she possessed more grace, has been exalted above all the choirs of angels.
Third, assumption into the orders of angels can be understood on the part of efficacy. And then I say that, although an inferior angel cannot merit to arrive at the glory of a superior angel, a human being nevertheless can do so, because the merit of a human being is more efficacious than the merit of angels.
This is proved by four reasons.
The first is on account of God’s liberality, which, notwithstanding the infirmity of human nature, wishes to give as much to a human being as to an angel.
The second reason is on account of difficulty, which is the occasion of greater effort and consequently of greater merit.
The third reason is on account of the length of time in which a human being can advance from virtue to virtue and from good to better, since he is a wayfarer for a longer time than an angel.
The fourth reason is on account of the infinity of the grace and merit of Christ, from which our merits possess efficacy. And therefore human beings can, through the power of the merit of Christ, which is infinite, be transferred into a degree of a higher nature more readily than even an angel can.
These things are from Thomas upon Book II of the Sentences, distinction 9; chapter Hi duo hymni, On Consecration, distinction 1; and Lord Johannes de Turrecremata.