Whether the Angels Know the Mysteries of Grace?
Objection 1: It would seem that the angels know mysteries of grace.
For, the mystery of the Incarnation is the most excellent of all
mysteries. But the angels knew of it from the beginning; for Augustine
says (Gen. ad lit. v, 19): "This mystery was hidden in God through the
ages, yet so that it was known to the princes and powers in heavenly
places." And the Apostle says (1 Tim. 3:16): "That great mystery of
godliness appeared unto angels*." [*Vulg.: 'Great is the mystery of
godliness, which . . . appeared unto angels.'] Therefore the angels
know the mysteries of grace.
Obj. 2: Further, the reasons of all mysteries of grace are contained
in the Divine wisdom. But the angels behold God's wisdom, which is
His essence. Therefore they know the mysteries of grace.
Obj. 3: Further, the prophets are enlightened by the angels, as is
clear from Dionysius (Coel. Hier. iv). But the prophets knew
mysteries of grace; for it is said (Amos 3:7): "For the Lord God doth
nothing without revealing His secret to His servants the prophets."
Therefore angels know the mysteries of grace.
_On the contrary,_ No one learns what he knows already. Yet even the
highest angels seek out and learn mysteries of grace. For it is stated
(Coel. Hier. vii) that "Sacred Scripture describes some heavenly
essences as questioning Jesus, and learning from Him the knowledge of
His Divine work for us; and Jesus as teaching them directly": as is
evident in Isa. 63:1, where, on the angels asking, "Who is he who
cometh up from Edom?" Jesus answered, "It is I, Who speak justice."
Therefore the angels do not know mysteries of grace.
_I answer that,_ There is a twofold knowledge in the angel. The first
is his natural knowledge, according to which he knows things both by
his essence, and by innate species. By such knowledge the angels
cannot know mysteries of grace. For these mysteries depend upon the
pure will of God: and if an angel cannot learn the thoughts of
another angel, which depend upon the will of such angel, much less
can he ascertain what depends entirely upon God's will. The Apostle
reasons in this fashion (1 Cor. 2:11): "No one knoweth the things of
a man [*Vulg.: 'What man knoweth the things of a man, but . . . ?'],
but the spirit of a man that is in him." So, "the things also that
are of God no man knoweth but the Spirit of God."
There is another knowledge of the angels, which renders them happy; it
is the knowledge whereby they see the Word, and things in the Word. By
such vision they know mysteries of grace, but not all mysteries: nor
do they all know them equally; but just as God wills them to learn by
revelation; as the Apostle says (1 Cor. 2:10): "But to us God hath
revealed them through His Spirit"; yet so that the higher angels
beholding the Divine wisdom more clearly, learn more and deeper
mysteries in the vision of God, which mysteries they communicate to
the lower angels by enlightening them. Some of these mysteries they
knew from the very beginning of their creation; others they are taught
afterwards, as befits their ministrations.
Reply Obj. 1: One can speak in two ways of the mystery of the
Incarnation. First of all, in general; and in this way it was
revealed to all from the commencement of their beatitude. The reason
of this is, that this is a kind of general principle to which all
their duties are ordered. For "all are [*Vulg.: 'Are they not all.']
ministering spirits, sent to minister for them who shall receive the
inheritance of salvation" (Heb. 1:14); and this is brought about by
the mystery of the Incarnation. Hence it was necessary for all of
them to be instructed in this mystery from the very beginning.
We can speak of the mystery of the Incarnation in another way, as to
its special conditions. Thus not all the angels were instructed on
all points from the beginning; even the higher angels learned these
afterwards, as appears from the passage of Dionysius already quoted.
Reply Obj. 2: Although the angels in bliss behold the Divine wisdom,
yet they do not comprehend it. So it is not necessary for them to
know everything hidden in it.
Reply Obj. 3: Whatever the prophets knew by revelation of the
mysteries of grace, was revealed in a more excellent way to the
angels. And although God revealed in general to the prophets what He
was one day to do regarding the salvation of the human race, still
the apostles knew some particulars of the same, which the prophets
did not know. Thus we read (Eph. 3:4, 5): "As you reading, may
understand my knowledge in the mystery of Christ, which in other
generations was not known to the sons of men, as it is now revealed
to His holy apostles." Among the prophets also, the later ones knew
what the former did not know; according to Ps. 118:100: "I have had
understanding above ancients," and Gregory says: "The knowledge of
Divine things increased as time went on" (Hom. xvi in Ezech.).
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