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Objection 1: It would seem that there is neither an evening nor a
morning knowledge in the angels; because evening and morning have an
admixture of darkness. But there is no darkness in the knowledge of an
angel; since there is no error nor falsehood. Therefore the angelic
knowledge ought not to be termed morning and evening knowledge.
Objection 2: Further, between evening and morning the night
intervenes; while noonday falls between morning and evening.
Consequently, if there be a morning and an evening knowledge in the
angels, for the same reason it appears that there ought to be a noonday
and a night knowledge.
Objection 3: Further, knowledge is diversified according to the
difference of the objects known: hence the Philosopher says (De
Anima iii, text. 38), "The sciences are divided just as things
are." But there is a threefold existence of things: to wit, in the
Word; in their own natures; and in the angelic knowledge, as
Augustine observes (Gen. ad lit. ii, 8). If, therefore, a
morning and an evening knowledge be admitted in the angels, because of
the existence of things in the Word, and in their own nature, then
there ought to be admitted a third class of knowledge, on account of
the existence of things in the angelic mind.
On the contrary, Augustine (Gen. ad lit. iv, 22,31; De
Civ. Dei xii, 7,20) divides the knowledge of the angels into
morning and evening knowledge.
I answer that, The expression "morning" and "evening" knowledge
was devised by Augustine; who interprets the six days wherein God
made all things, not as ordinary days measured by the solar circuit,
since the sun was only made on the fourth day, but as one day,
namely, the day of angelic knowledge as directed to six classes of
things. As in the ordinary day, morning is the beginning, and
evening the close of day, so, their knowledge of the primordial being
of things is called morning knowledge; and this is according as things
exist in the Word. But their knowledge of the very being of the thing
created, as it stands in its own nature, is termed evening knowledge;
because the being of things flows from the Word, as from a kind of
primordial principle; and this flow is terminated in the being which
they have in themselves.
Reply to Objection 1: Evening and morning knowledge in the angelic
knowledge are not taken as compared to an admixture of darkness, but as
compared to beginning and end. Or else it can be said, as Augustine
puts it (Gen. ad lit. iv, 23), that there is nothing to prevent
us from calling something light in comparison with one thing, and
darkness with respect to another. In the same way the life of the
faithful and the just is called light in comparison with the wicked,
according to Eph. 5:8: "You were heretofore darkness; but now,
light in the Lord": yet this very life of the faithful, when set in
contrast to the life of glory, is termed darkness, according to 2
Pt. 1:19: "You have the firm prophetic word, whereunto you do
well to attend, as to a light that shineth in a dark place." So the
angel's knowledge by which he knows things in their own nature, is day
in comparison with ignorance or error; yet it is dark in comparison
with the vision of the Word.
Reply to Objection 2: The morning and evening knowledge belong to
the day, that is, to the enlightened angels, who are quite apart from
the darkness, that is, from the evil spirits. The good angels,
while knowing the creature, do not adhere to it, for that would be to
turn to darkness and to night; but they refer this back to the praise
of God, in Whom, as in their principle, they know all things.
Consequently after "evening" there is no night, but "morning"; so
that morning is the end of the preceding day, and the beginning of the
following, in so far as the angels refer to God's praise their
knowledge of the preceding work. Noonday is comprised under the name
of day, as the middle between the two extremes. Or else the noon can
be referred to their knowledge of God Himself, Who has neither
beginning nor end.
Reply to Objection 3: The angels themselves are also creatures.
Accordingly the existence of things in the angelic knowledge is
comprised under evening knowledge, as also the existence of things in
their own nature.
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