1 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.
1 Ad sextum sic proceditur. Videtur quod in Angelis non sit vespertina neque matutina cognitio. Vespere enim et mane admixtionem tenebrarum habent. Sed in cognitione Angeli non est aliqua tenebrositas; cum non sit ibi error vel falsitas. Ergo cognitio Angeli non debet dici matutina vel vespertina.
2 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.
2 Praeterea, inter vespere et mane cadit nox; et inter mane et vespere cadit meridies. Si igitur in Angelis cadit cognitio matutina et vespertina, pari ratione videtur quod in eis debeat esse meridiana et nocturna cognitio.
3 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.
3 Praeterea, cognitio distinguitur secundum differentiam cognitorum, unde in III de anima dicit philosophus quod scientiae secantur quemadmodum et res. Triplex autem est esse rerum, scilicet in verbo, in propria natura, et in intelligentia angelica, ut Augustinus dicit, II super Gen. ad Litt. Ergo, si ponatur cognitio matutina in Angelis et vespertina, propter esse rerum in verbo et in propria natura; debet etiam in eis poni tertia cognitio, propter esse rerum in intelligentia angelica.
4 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.
4 Sed contra est quod Augustinus, IV super Gen. ad Litt., et XI de Civ. Dei, distinguit cognitionem Angelorum per matutinam et vespertinam.
5 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.
5 Respondeo dicendum quod hoc quod dicitur de cognitione matutina et vespertina in Angelis, introductum est ab Augustino, qui sex dies in quibus Deus legitur fecisse cuncta, Gen. I, intelligi vult non hos usitatos dies qui solis circuitu peraguntur, cum sol quarto die factus legatur; sed unum diem, scilicet cognitionem angelicam sex rerum generibus praesentatam. Sicut autem in die consueto mane est principium diei, vespere autem terminus, ita cognitio ipsius primordialis esse rerum, dicitur cognitio matutina, et haec est secundum quod res sunt in verbo. Cognitio autem ipsius esse rei creatae secundum quod in propria natura consistit, dicitur cognitio vespertina, nam esse rerum fluit a verbo sicut a quodam primordiali principio, et hic effluxus terminatur ad esse rerum quod in propria natura habent.
6 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.
6 Ad primum ergo dicendum quod vespere et mane non accipiuntur in cognitione angelica secundum similitudinem ad admixtionem tenebrarum; sed secundum similitudinem principii et termini. Vel dicendum quod nihil prohibet, ut dicit Augustinus IV super Gen. ad Litt., aliquid in comparatione ad unum dici lux, et in comparatione ad aliud dici tenebra. Sicut vita fidelium et iustorum, in comparatione ad impios, dicitur lux, secundum illud Ephes. V, fuistis aliquando tenebrae, nunc autem lux in domino; quae tamen vita fidelium, in comparatione ad vitam gloriae, tenebrosa dicitur, secundum illud II Petri I, habetis propheticum sermonem, cui bene facitis attendentes quasi lucernae lucenti in caliginoso loco. Sic igitur cognitio Angeli qua cognoscit res in propria natura, dies est per comparationem ad ignorantiam vel errorem, sed obscura est per comparationem ad visionem verbi.
7 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.
7 Ad secundum dicendum quod matutina et vespertina cognitio ad diem pertinet, idest ad Angelos illuminatos, qui sunt distincti a tenebris, idest a malis Angelis. Angeli autem boni, cognoscentes creaturam, non in ea figuntur, quod esset tenebrescere et noctem fieri; sed hoc ipsum referunt ad laudem Dei, in quo sicut in principio omnia cognoscunt. Et ideo post vesperam non ponitur nox, sed mane, ita quod mane sit finis praecedentis diei et principium sequentis, inquantum Angeli cognitionem praecedentis operis ad laudem Dei referunt. Meridies autem sub nomine diei comprehenditur, quasi medium inter duo extrema. Vel potest meridies referri ad cognitionem ipsius Dei, qui non habet principium nec finem.
8 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.
8 Ad tertium dicendum quod etiam ipsi Angeli creaturae sunt. Unde esse rerum in intelligentia angelica comprehenditur sub vespertina cognitione, sicut et esse rerum in propria natura.