II.1 chapter 34

There are also some people who believed that the creation of angels was signified with the waters which are mentioned in the first verses of Genesis (a separation of waters above the firmament (the angels) from the waters below). But that does not speak of creation, only of separation: those that assert that the waters above the firmament have to be angels are driven by their theories about the elements and their weight: they suppose it is not possible to have the element of water in such a high place. That theory is clearly wrong: otherwise how could it be possible that the human body contains fluids in the highest part of the body, the head, as well as in the lower parts?

Is it however possible to hold that the waters were never made, because such is nowhere mentioned in the description in Genesis?
That would be foolish, because though it is not written that God said: "Let there be waters", it is also even not written for the earth that God said: "Let there be earth". But it is clear that it was created, because it is written: "In the beginning God created the heaven and the earth"; it is also clear that the waters must be included with the creation of the earth under one name, like in Psalm 95: "The sea is his, and he made it: and his hands formed the dry land."

With this chapter we end the first book of this work, because it is nor our intention nor in the scope of our work to describe the creation in full detail, and because the origin of the two kinds of angels (to which also the two kinds of people relate) is sufficiently described.

II.1 chapter 33

So what gives sufficient reason to state that with the creation of the light the creation of angels is meant?
From the Bible it is clear that there are two kinds of angels: the holy angels and the fallen angels, and they are clearly referred to with the words of light and darkness. No one can deny that there was a separation of the angels either in foreknowledge or in act by God.
Well, even if we have not stated the meaning of the author, even then our way of thought is not without use, because we have followed the rule of faith (which is possible even in the description of the corporeal things in creation, like the apostle Paul speaks about the children of the light opposing the day to the night) and only said which agrees with other Bible places. But we may suppose to have stated the meaning of the author, or rather of the Holy Spirit, because all works of God were said to be finished in six days and we may suppose that none of them were omitted from the description.

II.1 chapter 32

Is it sure that with "Let there be light" the creation of the angels is signified (see chapter 19)? Is it not possible that they are created another time?
I allow that the command "Let there be light" may refer to the creation of a physical light, and that the angels may be created before that. [It seems Augustine does not leave space for having a different interpretation about the separation of light and darkness which he interprets as the separation between holy and fallen angels.]
I allow that the angels thus may be created even before the heaven [created on the second day after the creation of the light] and earth were created; when the word "In the beginning God created the heaven and the earth" is interpreted differently from that "in the beginning" means there was nothing created before, it may be interpreted as refering to the Son of God [Augustine adds an obscure reference to the gospel of John, chapter 8, verse 25], such that here the holy Trinity is refered to in the first few verses of Genesis.

But does this not give the possibility that the angels are co-eternal with God?
Of course that is not possible; but they are eternally certain of their blessedness, and it is said of them that believe in God that they will be equal to the angels in that sense, and even added which contemplation of God the angels enjoy in heaven.