Whether One Angel Knows Another?
Objection 1: It would seem that one angel does not know another. For
the Philosopher says (De Anima iii, text. 4), that if the human
intellect were to have in itself any one of the sensible things, then
such a nature existing within it would prevent it from apprehending
external things; as likewise, if the pupil of the eye were colored
with some particular color, it could not see every color. But as the
human intellect is disposed for understanding corporeal things, so is
the angelic mind for understanding immaterial things. Therefore, since
the angelic intellect has within itself some one determinate nature
from the number of such natures, it would seem that it cannot
understand other natures.
Obj. 2: Further, it is stated in _De Causis_ that "every intelligence
knows what is above it, in so far as it is caused by it; and what is
beneath it, in so far as it is its cause." But one angel is not the
cause of another. Therefore one angel does not know another.
Obj. 3: Further, one angel cannot be known to another angel by the
essence of the one knowing; because all knowledge is effected by way
of a likeness. But the essence of the angel knowing is not like the
essence of the angel known, except generically; as is clear from what
has been said before (Q. 50, A. 4; Q. 55, A. 1, ad 3). Hence, it
follows that one angel would not have a particular knowledge of
another, but only a general knowledge. In like manner it cannot be
said that one angel knows another by the essence of the angel known;
because that whereby the intellect understands is something within
the intellect; whereas the Trinity alone can penetrate the mind.
Again, it cannot be said that one angel knows the other by a species;
because that species would not differ from the angel understood,
since each is immaterial. Therefore in no way does it appear that one
angel can understand another.
Obj. 4: Further, if one angel did understand another, this would be
either by an innate species; and so it would follow that, if God were
now to create another angel, such an angel could not be known by the
existing angels; or else he would have to be known by a species drawn
from things; and so it would follow that the higher angels could not
know the lower, from whom they receive nothing. Therefore in no way
does it seem that one angel knows another.
_On the contrary,_ We read in _De Causis_ that "every intelligence
knows the things which are not corrupted."
_I answer that,_ As Augustine says (Gen. ad lit. lit. ii), such things
as pre-existed from eternity in the Word of God, came forth from Him
in two ways: first, into the angelic mind; and secondly, so as to
subsist in their own natures. They proceeded into the angelic mind in
such a way, that God impressed upon the angelic mind the images of the
things which He produced in their own natural being. Now in the Word
of God from eternity there existed not only the forms of corporeal
things, but likewise the forms of all spiritual creatures. So in every
one of these spiritual creatures, the forms of all things, both
corporeal and spiritual, were impressed by the Word of God; yet so
that in every angel there was impressed the form of his own species
according to both its natural and its intelligible condition, so that
he should subsist in the nature of his species, and understand himself
by it; while the forms of other spiritual and corporeal natures were
impressed in him only according to their intelligible natures, so that
by such impressed species he might know corporeal and spiritual
creatures.
Reply Obj. 1: The spiritual natures of the angels are distinguished
from one another in a certain order, as was already observed (Q. 50,
A. 4, ad 1, 2). So the nature of an angel does not hinder him from
knowing the other angelic natures, since both the higher and lower
bear affinity to his nature, the only difference being according to
their various degrees of perfection.
Reply Obj. 2: The nature of cause and effect does not lead one angel
to know another, except on account of likeness, so far as cause and
effect are alike. Therefore if likeness without causality be admitted
in the angels, this will suffice for one to know another.
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: God made every creature proportionate to the universe
which He determined to make. Therefore had God 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 God to add a new creature to the universe,
means that He would add a new intelligible species to an angel.
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