Whether an Angel's Knowledge Is Discursive?
Objection 1: It would seem that the knowledge of an angel is
discursive. For the discursive movement of the mind comes from one
thing being known through another. But the angels know one thing
through another; for they know creatures through the Word. Therefore
the intellect of an angel knows by discursive method.
Obj. 2: Further, whatever a lower power can do, the higher can do.
But the human intellect can syllogize, and know causes in effects;
all of which is the discursive method. Therefore the intellect of the
angel, which is higher in the order of nature, can with greater
reason do this.
Obj. 3: Further, Isidore (De sum. bono i, 10) says that "demons learn
more things by experience." But experimental knowledge is discursive:
for, "one experience comes of many remembrances, and one universal from
many experiences," as Aristotle observes (Poster. ii; _Metaph._ vii).
Therefore an angel's knowledge is discursive.
_On the contrary,_ Dionysius says (Div. Nom. vii) that the "angels do
not acquire Divine knowledge from separate discourses, nor are they
led to something particular from something common."
_I answer that,_ As has often been stated (A. 1; Q. 55, A. 1), the
angels hold that grade among spiritual substances which the heavenly
bodies hold among corporeal substances: for Dionysius calls them
"heavenly minds" (loc. cit.). Now, the difference between heavenly
and earthly bodies is this, that earthly bodies obtain their last
perfection by chance and movement: while the heavenly bodies have
their last perfection at once from their very nature. So, likewise,
the lower, namely, the human, intellects obtain their perfection in
the knowledge of truth by a kind of movement and discursive
intellectual operation; that is to say, as they advance from one
known thing to another. But, if from the knowledge of a known
principle they were straightway to perceive as known all its
consequent conclusions, then there would be no discursive process at
all. Such is the condition of the angels, because in the truths which
they know naturally, they at once behold all things whatsoever that
can be known in them.
Therefore they are called "intellectual beings": because even with
ourselves the things which are instantly grasped by the mind are said
to be understood [intelligi]; hence "intellect" is defined as the
habit of first principles. But human souls which acquire knowledge of
truth by the discursive method are called "rational"; and this comes
of the feebleness of their intellectual light. For if they possessed
the fulness of intellectual light, like the angels, then in the first
aspect of principles they would at once comprehend their whole range,
by perceiving whatever could be reasoned out from them.
Reply Obj. 1: Discursion expresses movement of a kind. Now all
movement is from something before to something after. Hence
discursive knowledge comes about according as from something
previously known one attains to the knowledge of what is afterwards
known, and which was previously unknown. But if in the thing
perceived something else be seen at the same time, as an object and
its image are seen simultaneously in a mirror, it is not discursive
knowledge. And in this way the angels know things in the Word.
Reply Obj. 2: The angels can syllogize, in the sense of knowing a
syllogism; and they see effects in causes, and causes in effects: yet
they do not acquire knowledge of an unknown truth in this way, by
syllogizing from causes to effect, or from effect to cause.
Reply Obj. 3: Experience is affirmed of angels and demons simply by
way of similitude, forasmuch as they know sensible things which are
present, yet without any discursion withal.
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