Question One. Whether between the Creation and Blessedness of the Good Angel there was any Interval

1. About the fourth distinction, where the Master treats of what sort the angels were when created (‘perfect or imperfect, blessed or wretched’), I aska whetherb between the creation and blessedness of the good angel there was any interval or interval.Cf. Scotus Rep. II A d.4 single question; for questions 1 and 2 Scotus Lectura II d.4-5 qq.1-2. ¹

a. a[Interpolation]: whether the good angels were blessed in the first instant of creation and the bad angels wretched (and then the text of q. 1 follows). Again I ask...

b. b[Interpolation]: About the fourth distinction, where the Master shows of what sort the angels when created were as to their non-natural conditions (which are happiness and misery), there is one question, whether namely between the creation and blessedness of the good angel there was any interval, or - under the other term - whether the good angels were blessed in the first instant of their creation and the bad wretched (and the text of the question follows). Second the same question is asked, under the other term, whether namely.

2. That there was not:

Because the good angel had without interval natural blessedness, - therefore supernatural blessedness too.

3. Proof of the antecedent: for the created angel at once had the species (spoken of in d.3) in which there was present the objectOrd. 2 d.3 nn.324-331. ² and the power for natural blessedness - and consequently, not being impeded, the angel could use the power, by considering the divine essence under the idea of it (for the angel was not impeded); and also the species was moving over all the other species in considering the divine essence. But in understanding the divine essence in this way, and in loving it, there was natural blessedness.

4. Proof of the consequence, because a natural cause is not more perfect in producing its effect than a supernatural cause in producing its; but the natural cause had is effect at once, namely natural blessedness; therefore God - who is a supernatural cause - produced his effect at once, namely supernatural blessedness.

5. Further, Augustine City of God 12.9 n.2 says: “[God] creating nature and lavishing grace at the same time;”   therefore the created angel had grace at once. But the angel had grace and blessedness at the same time - proof: because there was guilt and punishment at the same time in the bad angels (otherwise their guilt would be remediable).

6. On the contrary:

Augustine On Genesis 1.3 n.2: “The angel was first made unformed, secondly light:” therefore etc     .