1 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.
1 Ad tertium sic proceditur. Videtur quod Angelus cognoscat discurrendo. Discursus enim intellectus attenditur secundum hoc, quod unum per aliud cognoscitur. Sed Angeli cognoscunt unum per aliud, cognoscunt enim creaturas per verbum. Ergo intellectus Angeli cognoscit discurrendo.
2 Objection 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.
2 Praeterea, quidquid potest virtus inferior, potest et virtus superior. Sed intellectus humanus potest syllogizare, et in effectibus causas cognoscere, secundum quae discursus attenditur. Ergo intellectus Angeli, qui superior est ordine naturae, multo magis hoc potest.
3 Objection 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.
3 Praeterea, Isidorus dicit quod Daemones per experientiam multa cognoscunt. Sed experimentalis cognitio est discursiva, ex multis enim memoriis fit unum experimentum, et ex multis experimentis fit unum universale, ut dicitur in fine Poster., et in principio Metaphys. Ergo cognitio Angelorum est discursiva.
4 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.
4 Sed contra est quod Dionysius dicit, VII cap. de Div. Nom., quod Angeli non congregant divinam cognitionem a sermonibus diffusis, neque ab aliquo communi ad ista specialia simul aguntur.
5 I answer that, As has often been stated Article 1; Question 55, Article 1), the angels hold that grade among spiritual substances which the heavenly bodies hold among corporeal substances: for Dionysius calls them heavenly minds Article 1; Question 55, Article 1). 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.
5 Respondeo dicendum quod, sicut saepius dictum est, Angeli illum gradum tenent in substantiis spiritualibus, quem corpora caelestia in substantiis corporeis, nam et caelestes mentes a Dionysio dicuntur. Est autem haec differentia inter caelestia et terrena corpora, quod corpora terrena per mutationem et motum adipiscuntur suam ultimam perfectionem, corpora vero caelestia statim, ex ipsa sua natura, suam ultimam perfectionem habent. Sic igitur et inferiores intellectus, scilicet hominum, per quendam motum et discursum intellectualis operationis perfectionem in cognitione veritatis adipiscuntur; dum scilicet ex uno cognito in aliud cognitum procedunt. Si autem statim in ipsa cognitione principii noti, inspicerent quasi notas omnes conclusiones consequentes, in eis discursus locum non haberet. Et hoc est in Angelis, quia statim in illis quae primo naturaliter cognoscunt, inspiciunt omnia quaecumque in eis cognosci possunt. Et ideo dicuntur intellectuales, quia etiam apud nos, ea quae statim naturaliter apprehenduntur, intelligi dicuntur; unde intellectus dicitur habitus primorum principiorum. Animae vero humanae, quae veritatis notitiam per quendam discursum acquirunt, rationales vocantur. Quod quidem contingit ex debilitate intellectualis luminis in eis. Si enim haberent plenitudinem intellectualis luminis, sicut Angeli, statim in primo aspectu principiorum totam virtutem eorum comprehenderent, intuendo quidquid ex eis syllogizari posset.
6 Reply to Objection 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.
6 Ad primum ergo dicendum quod discursus quendam motum nominat. Omnis autem motus est de uno priori in aliud posterius. Unde discursiva cognitio attenditur secundum quod ex aliquo prius noto devenitur in cognitionem alterius posterius noti, quod prius erat ignotum. Si autem in uno inspecto simul aliud inspiciatur, sicut in speculo inspicitur simul imago rei et res; non est propter hoc cognitio discursiva. Et hoc modo cognoscunt Angeli res in verbo.
7 Reply to Objection 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.
7 Ad secundum dicendum quod Angeli syllogizare possunt, tanquam syllogismum cognoscentes; et in causis effectus vident, et in effectibus causas, non tamen ita quod cognitionem veritatis ignotae acquirant syllogizando ex causis in causata, et ex causatis in causas.
8 Reply to Objection 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.
8 Ad tertium dicendum quod experientia in Angelis et Daemonibus dicitur secundum quandam similitudinem, prout scilicet cognoscunt sensibilia praesentia; tamen absque omni discursu.