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Objection 1: It would seem that the superior angel does not
enlighten the inferior concerning all he himself knows. For Dionysius
says (Coel. Hier. xii) that the superior angels have a more
universal knowledge; and the inferior a more particular and individual
knowledge. But more is contained under a universal knowledge than
under a particular knowledge. Therefore not all that the superior
angels know, is known by the inferior, through these being enlightened
by the former.
Objection 2: Further, the Master of the Sentences (ii, D,
11) says that the superior angels had long known the Mystery of the
Incarnation, whereas the inferior angels did not know it until it was
accomplished. Thus we find that on some of the angels inquiring, as
it were, in ignorance: "Who is this King of glory?" other
angels, who knew, answered: "The Lord of Hosts, He is the King
of glory," as Dionysius expounds (Coel. Hier. vii). But this
would not apply if the superior angels enlightened the inferior
concerning all they know themselves. Therefore they do not do so.
Objection 3: Further, if the superior angels enlighten the inferior
about all they know, nothing that the superior angels know would be
unknown to the inferior angels. Therefore the superior angels could
communicate nothing more to the inferior; which appears open to
objection. Therefore the superior angels enlighten the inferior in all
things.
On the contrary, Gregory [Peter Lombard, Sent. ii, D, ix;
Gregory, Hom. xxxiv, in Ev.] says: "In that heavenly
country, though there are some excellent gifts, yet nothing is held
individually." And Dionysius says: "Each heavenly essence
communicates to the inferior the gift derived from the superior"
(Coel. Hier. xv), as quoted above (Article 1).
I answer that, Every creature participates in the Divine goodness,
so as to diffuse the good it possesses to others; for it is of the
nature of good to communicate itself to others. Hence also corporeal
agents give their likeness to others so far as they can. So the more
an agent is established in the share of the Divine goodness, so much
the more does it strive to transmit its perfections to others as far as
possible. Hence the Blessed Peter admonishes those who by grace
share in the Divine goodness; saying: "As every man hath received
grace, ministering the same one to another; as good stewards of the
manifold grace of God" (1 Pt. 4:10). Much more therefore do
the holy angels, who enjoy the plenitude of participation of the
Divine goodness, impart the same to those below them.
Nevertheless this gift is not received so excellently by the inferior
as by the superior angels; and therefore the superior ever remain in a
higher order, and have a more perfect knowledge; as the master
understands the same thing better than the pupil who learns from him.
Reply to Objection 1: The knowledge of the superior angels is said
to be more universal as regards the more eminent mode of knowledge.
Reply to Objection 2: The Master's words are not to be understood
as if the inferior angels were entirely ignorant of the Mystery of the
Incarnation but that they did not know it as fully as the superior
angels; and that they progressed in the knowledge of it afterwards when
the Mystery was accomplished.
Reply to Objection 3: Till the Judgment Day some new things are
always being revealed by God to the highest angels, concerning the
course of the world, and especially the salvation of the elect. Hence
there is always something for the superior angels to make known to the
inferior.
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