|
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." Therefore the angels know the mysteries of grace.
Objection 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.
Objection 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 Is. 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, 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 to Objection 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 ministering spirits, sent to
minister for them who shall receive the inheritance of salvation
(Heb. 1:14)"; and this is brought 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 to Objection 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 to Objection 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.).
|
|