Whether an Angel Knows God by His Own Natural Principles?
Objection 1: It would seem that the angels cannot know God by their
natural principles. For Dionysius says (Div. Nom. i) that God "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, God is infinitely above the intellect of an angel.
But what is infinitely beyond cannot be reached. Therefore it appears
that an angel cannot know God by his natural principles.
Obj. 3: Further, it is written (1 Cor. 13:12): "We see now through a
glass in a dark manner; but then face to face." From this it appears
that there is a twofold knowledge of God; 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 God
from sensible things, as Dionysius observes (Div. Nom. vii).
Therefore the angels cannot know God by their natural powers.
_On the contrary,_ The angels are mightier in knowledge than men. Yet
men can know God through their natural principles; according to Rom.
1:19: "what is known of God is manifest in them." Therefore much more
so can the angels.
_I answer that,_ The angels can have some knowledge of God 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 class that knowledge of God 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 class comprises the knowledge whereby we
know God while we are on earth, by His likeness reflected in
creatures, according to Rom. 1:20: "The invisible things of God are
clearly seen, being understood by the things that are made." Hence,
too, we are said to see God in a mirror. But the knowledge, whereby
according to his natural principles the angel knows God, stands midway
between these two; and is likened to that knowledge whereby a thing is
seen through the species abstracted from it. For since God's image is
impressed on the very nature of the angel in his essence, the angel
knows God in as much as he is the image of God. Yet he does not behold
God'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 God is not
known by any created intellect.
Reply Obj. 2: Since an angel's intellect and essence are infinitely
remote from God, it follows that he cannot comprehend Him; nor can he
see God'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
God is infinitely remote from the angel, so the knowledge which God
has of Himself is infinitely above the knowledge which an angel has
of Him.
Reply Obj. 3: The knowledge which an angel has of God is midway
between these two kinds of knowledge; nevertheless it approaches more
to one of them, as was said above.
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