On the first day, God creates light. Light, is a created substance, material, incorporeal, beautiful, that serves as the foundation for the formation and the generation of life within Creation. The Early Fathers, particularly St. Augustine, ascribe this operation, particularly, to the creation of the angels in the realm of Heaven. The angels, are simple intellectual substances, separated essences that reflect the light of the Creator and assist him in the government of the material universe and the Providential assistance towards rational creatures, that is, human beings. Catholic theologians are of the accord that the angels were created in a state of sanctifying grace, a Divine principle granting rational and intellectual creatures, friendship and filiation with the Divinity. The Triune God, sought to reveal the Face of the Father to his chosen creatures, a beatific vision that because of the fact that God is the Supreme Good and the consummate Beauty, demanded the free merit of the angels and their confirmation in Goodness in order to gain the contemplation of the Divine Essence. As such, the angels were tested in their obedience to God in the Revelation of His Plan in Time. The Cause of the salvation of the angels was the Incarnation of the Eternal and Divine Word, a mystery revealed by God in order to test their fidelity. The Divinity demanded the adoration of the angels and requested that they recognize the future Christ Incarnate in Time, as their Head.
Venerable Mary of Agreda, was a Spanish mystic that lived during the 17th century. She is known for writing the Mystical City of God, which contains revelations concerning the life of the Blessed Virgin Mary. In Chapter 3 of Book 1, the mystic recounts the creation of the angels and the Fall of Lucifer and of his rebel angels.
“At first they received a more explicit intelligence of the being of God, one in substance, trine in person, and that they were commanded to adore and reverence Him as their Creator and highest Lord, infinite in his essence and attributes. All subjected themselves to this command and obeyed it, but with a certain difference; the good angels obeyed through love and on account of the justice of it, offering their love and good will, freely and admitting and believing what was above their intelligence, and obeying with joy. Lucifer, on the other hand, submitted himself, because the opposite seemed to him impossible. He did not do it with perfect charity, for he, as it were, was divided in his will between himself and the infallible truth of the Lord. In consequence it happened that the precept appeared to him in a measure difficult and violent, and his fulfilling of it was wanting in love and in the desire to do justice. Thus he exposed himself beforehand to the danger of not persevering. Although grace did not leave him on account of this remissness and slowness in the accomplishment of these first acts, nevertheless his bad disposition began with them; for there remained with him a certain weakness and laxity of virtue and spirit, and the perfection of his nature did not shine forth as it should. It appears to me that the effect of this remissness in Lucifer, is similar to that which is caused in the soul by a deliberate venial sin. I do not say that he sinned mortally, nor even venially at that time, since he fulfilled the precept of God; but this fulfillment was remiss and imperfect, springing more from a sense of overwhelming compulsion, than from a loving willingness to obey. Thus he put himself in danger of falling.
In the second place, the angels were informed that God was to create a human nature and reasoning creatures lower than themselves, in order that they too should love, fear and reverence God, as their Author and eternal Good. They were informed that these were to stand in high favor, and that the second Person of the blessed Trinity was to become incarnate and assume their nature, raising it to the hypostatic union and to divine Personality; that therefore they were to acknowledge Him as their Head, not only as God, but as God and man, adoring Him and reverencing Him as God–man. Moreover, these same angels were to be his inferiors in dignity and grace and were to be his servants. God gave them an intelligence of the propriety and equity, of the justice and reasonableness of such a position. For the acceptation of the merits foreseen of this Mangod was exhibited to them as the source of the grace which they now possessed and of the glory which they were to obtain. They understood also that they themselves had been, and all the rest of the creatures should be created for his glory, and that He was to be their Head. All those that were capable of knowing and enjoying God, were to be the people of the Son of God, to know and reverence Him as their Chief. These commands were at once given to the angels.”
Lucifer, the highest and the most beautiful of all the angels, opposed God and seduced a third of the angelic hosts to rebel against God’s Plan and mysteries.
“To this command all the obedient and holy angels submitted themselves and they gave their full assent and acknowledgment with an humble and loving subjection of the will. But Lucifer, full of envy and pride, resisted and induced his followers to resist likewise, as they in reality did, preferring to follow him and disobey the divine command. This wicked prince persuaded them, that he would be their chief and that he would set up a government independent and separate from Christ. So great was the blindness which envy and pride could cause in an angel, and so pernicious was the infection that the contagion of sin spread among innumerable other angels.”
The causes of the rebellion of Lucifer are understood to be envy and pride. Maria Valtorta, was a 20th century Italian mystic known for her visions of the episodes of the Life of Christ recounted in The Poem of the Man-God and for her numerous visitations and communications with Heaven. In a dictation concerning the origin of evil, her guardian angel Azariah reveals that the cause of the emergence of Evil in Heaven, and in Lucifer in particular, is the lack of the total perfection of charity.
“The angels are superior to men. I say ‘men’ to refer to all the beings designated in this way, composed of matter and spirit. We are, then, superior, entirely spirit. But remember that when Grace lives in man and the Blood of the Mystical Body whose head is Christ, circulates, while the seven Sacraments confirm him from birth to death, in every state and every stage of life, we then see the Lord in you, ‘living temples of the Lord,’ and worship Him in you, and you are then superior to us – you are ‘other Christs’ – and have what is called the ‘Bread of angels,’ but Bread is for men alone. A mystical, insatiable hunger for the Eucharist which is in you and makes us cling to you, when you feed on It, to perceive the divine fragrance of this perfect Food!
“But, to go back to the initial point, I tell you that in the angels, different from you in nature and perfection, there is free will, as in you. God has created nothing as a slave. At the origin, there was only Order in the creation. But Order does not exclude freedom. Rather, in Order there is perfect freedom. Nor is there in Order fear – as a constraint – of an invasion, an intrusion, or the anarchy of other wills which may produce secret pacts and ruins penetrating into the orbit and trajectory of other beings on created things. The whole Universe was like that before Lucifer abused his freedom and by his own will introduced the disorder of passions into himself to create disorder in the Universe. If he had been entirely love, he would have had no room in himself for anything that was not love. He instead had room for pride, which might be termed ‘the disorder of the intellect.’
“Could God have impeded this event? He could have. But why violate the free will of the very handsome, intelligent archangel? Wouldn’t He, the Most Just, then have introduced disorder into his orderly Thought by no longer willing what He had previously willed – that is, the archangel’s freedom? God did not oppose the disturbed spirit violently by making it impossible for him to sin. His not sinning would then have lacked any merit. For us, too, it was necessary ‘to be able to will the Good’ in order to go on deserving to enjoy the vision of God, infinite Blessedness!
God, since He had wanted the sublime archangel to be at his side in the first operations of creation and wanted him to be aware of the future of the creation of love, so he wanted him to be aware of the adorable and painful necessity which his sin would impose upon God: the Incarnation and Death of a God to counterbalance the ruin of Sin which would be created if Lucifer did not overcome pride in himself. Love could only speak this language. The first annihilation of God is in this act of wanting to induce the proud one gently – almost begging him, with the vision of what his pride would impose upon God – not to sin so as to lead others to sin.
“It was an act of love. Lucifer, already turned into a devil, took it to be fear, weakness, and offense, a declaration of war; and he waged war against the Perfect One by saying, ‘You are? I, too, am. You made what You made through me. There is no God. And if there is a God, I am. I worship myself. I hate You. I refuse to recognize one who is unable to overcome me as my Lord. You should not have created me so perfect if you did not want rivals. Now I am and I am against You. Defeat me, if You can. But I do not fear You. I, too, will create, and because of me your Creation will tremble, for I will shake it like a bit of cloud seized by the winds because I hate You and want to destroy what is Yours to create what will be mine over the ruins. I do not know or recognize any other power except myself. And I will no longer worship. I will no longer worship anyone but myself.
“Truly, in the Creation, in the whole Creation, down to the very depths, there was then a horrendous convulsion out of dread at the sacrilegious words. A convulsion the likes of which will not be seen at the end of the Creation. And from it there arose Hell, the realm of Hatred.
“Soul of mine, do you understand how Evil arose? From free will – respected as such by God – of one who was not ‘entirely love.’ And believe that upon every sin committed since then there stands this judgment: ‘Here love does not exist entirely.’ Complete love forbids sinning. And without effort. Whoever loves does not labor to reach justice! Love takes him high above all mire and danger and purifies him minute by minute of the barely perceptible imperfections which are still present in the final degree of consummate holiness, in that state wherein the spirit is so advanced that it is truly a king, already united in spiritual marriage to its Lord; God gives and reveals Himself to such a point to his blessed son, who enjoys only a single degree less than what the life of the blessed in Heaven is.
“Glory be to the Father and to the Son and to the Holy Spirit.”
The emergence of Evil is the mystery of free will which God permits in rational creatures and perfects with grace, granting a spirit of adoption and filiation. The Fall of Lucifer and the rebel angels had serious consequences that affected the History of humanity from the beginning.