Part I (Prima Pars) Part 86 (2/2)
Reply Obj. 3: One angel knows another by the species of such angel existing in his intellect, which differs from the angel whose image it is, not according to material and immaterial nature, but according to natural and intentional existence. The angel is himself a subsisting form in his natural being; but his species in the intellect of another angel is not so, for there it possesses only an intelligible existence. As the form of color on the wall has a natural existence; but, in the deferent medium, it has only intentional existence.
Reply Obj. 4: G.o.d made every creature proportionate to the universe which He determined to make. Therefore had G.o.d resolved to make more angels or more natures of things, He would have impressed more intelligible species in the angelic minds; as a builder who, if he had intended to build a larger house, would have made larger foundations. Hence, for G.o.d to add a new creature to the universe, means that He would add a new intelligible species to an angel.
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THIRD ARTICLE [I, Q. 56, Art. 3]
Whether an Angel Knows G.o.d by His Own Natural Principles?
Objection 1: It would seem that the angels cannot know G.o.d by their natural principles. For Dionysius says (Div. Nom. i) that G.o.d ”by His incomprehensible might is placed above all heavenly minds.” Afterwards he adds that, ”since He is above all substances, He is remote from all knowledge.”
Obj. 2: Further, G.o.d is infinitely above the intellect of an angel.
But what is infinitely beyond cannot be reached. Therefore it appears that an angel cannot know G.o.d by his natural principles.
Obj. 3: Further, it is written (1 Cor. 13:12): ”We see now through a gla.s.s in a dark manner; but then face to face.” From this it appears that there is a twofold knowledge of G.o.d; the one, whereby He is seen in His essence, according to which He is said to be seen face to face; the other whereby He is seen in the mirror of creatures. As was already shown (Q. 12, A. 4), an angel cannot have the former knowledge by his natural principles. Nor does vision through a mirror belong to the angels, since they do not derive their knowledge of G.o.d from sensible things, as Dionysius observes (Div. Nom. vii).
Therefore the angels cannot know G.o.d by their natural powers.
_On the contrary,_ The angels are mightier in knowledge than men. Yet men can know G.o.d through their natural principles; according to Rom.
1:19: ”what is known of G.o.d is manifest in them.” Therefore much more so can the angels.
_I answer that,_ The angels can have some knowledge of G.o.d by their own principles. In evidence whereof it must be borne in mind that a thing is known in three ways: first, by the presence of its essence in the knower, as light can be seen in the eye; and so we have said that an angel knows himself--secondly, by the presence of its similitude in the power which knows it, as a stone is seen by the eye from its image being in the eye--thirdly, when the image of the object known is not drawn directly from the object itself, but from something else in which it is made to appear, as when we behold a man in a mirror.
To the first-named cla.s.s that knowledge of G.o.d is likened by which He is seen through His essence; and knowledge such as this cannot accrue to any creature from its natural principles, as was said above (Q. 12, A. 4). The third cla.s.s comprises the knowledge whereby we know G.o.d while we are on earth, by His likeness reflected in creatures, according to Rom. 1:20: ”The invisible things of G.o.d are clearly seen, being understood by the things that are made.” Hence, too, we are said to see G.o.d in a mirror. But the knowledge, whereby according to his natural principles the angel knows G.o.d, stands midway between these two; and is likened to that knowledge whereby a thing is seen through the species abstracted from it. For since G.o.d's image is impressed on the very nature of the angel in his essence, the angel knows G.o.d in as much as he is the image of G.o.d. Yet he does not behold G.o.d's essence; because no created likeness is sufficient to represent the Divine essence. Such knowledge then approaches rather to the specular kind; because the angelic nature is itself a kind of mirror representing the Divine image.
Reply Obj. 1: Dionysius is speaking of the knowledge of comprehension, as his words expressly state. In this way G.o.d is not known by any created intellect.
Reply Obj. 2: Since an angel's intellect and essence are infinitely remote from G.o.d, it follows that he cannot comprehend Him; nor can he see G.o.d's essence through his own nature. Yet it does not follow on that account that he can have no knowledge of Him at all: because, as G.o.d is infinitely remote from the angel, so the knowledge which G.o.d has of Himself is infinitely above the knowledge which an angel has of Him.
Reply Obj. 3: The knowledge which an angel has of G.o.d is midway between these two kinds of knowledge; nevertheless it approaches more to one of them, as was said above.
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QUESTION 57
OF THE ANGEL'S KNOWLEDGE OF MATERIAL THINGS (In Five Articles)
We next investigate the material objects which are known by the angels. Under this heading there are five points of inquiry:
(1) Whether the angels know the natures of material things?
(2) Whether they know single things?
(3) Whether they know the future?
(4) Whether they know secret thoughts?
(5) Whether they know all mysteries of grace?
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