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In other words: Does the perfection of the angel's
knowledge depend on its universality? St. Thomas
replies affirmatively.
He derives his first proof from the authority of
Dionysius: "That which is divisively in inferior beings
is united in superior beings."[1205]
Proof from reason "a priori". The superior
beings are those that are closer to and more like God.
But God knows all things by one eternal intuitive act in
His essence. Therefore among the superior intellects
those are the higher which know by means of fewer and more
universal species.[1206]
The "a posteriori" proof is confirmed in the
saying: just a few words for the one who knows, that is,
the man who knows does not need many words.
First objection. The universal is obtained by
abstraction. But the angels do not abstract from things.
Reply. I distinguish the major: if the knowledge is
obtained from individual things, I concede; if it is
obtained from the divine ideas, I deny.
Second objection. Universal knowledge is confused. But
the higher angels do not have the more confused knowledge.
Reply. I distinguish the major: universal knowledge on
the part of the thing known, I concede; universal
knowledge on the part of the means, I deny. That is,
by these more universal and fewer ideas the higher angels
know many things very distinctly and without confusion.
Scotus says that the perfection of the higher angels'
knowledge consists in its clarity.
Reply. I distinguish: in an empiric and material
clarity, I deny; in the clarity that comes from the
higher and more universal principles, I concede.
Corollary. In the sciences the following principle of
economy is to be observed: matters should be explained by
few principles. That is, principles should not be
multiplied without reason. Thus St. Thomas explains
the principal questions about predestination with this
principle: Since the love of God is the cause of the
goodness of things, no one thing would be better than
another if it were not loved more by God.[1207]
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