1 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.
1 Ad quartum sic proceditur. Videtur quod Angelus superior non illuminet inferiorem de omnibus quae ipse novit. Dicit enim Dionysius, XII cap. Cael. Hier., quod Angeli superiores habent scientiam magis universalem, inferiores vero magis particularem et subiectam. Sed plura continentur sub scientia universali quam sub particulari. Ergo non omnia quae sciunt superiores Angeli, cognoscunt inferiores per superiorum illuminationem.
2 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.
2 Praeterea, Magister dicit, in XI distinctione II Sent., quod superiores Angeli cognoverunt a saeculis mysterium incarnationis, inferioribus vero ignotum fuit usquequo completum est. Quod videtur per hoc quod, quibusdam Angelis quaerentibus, quis est iste rex gloriae? Quasi ignorantibus, alii respondent, quasi scientes, dominus virtutum ipse est rex gloriae, ut Dionysius exponit VII cap. Cael. Hier. Hoc autem non esset, si superiores Angeli illuminarent inferiores de omnibus quae ipsi cognoscunt. Non ergo eos illuminant de omnibus sibi notis.
3 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.
3 Praeterea, si omnia superiores Angeli inferioribus annuntiant quae cognoscunt, nihil inferioribus ignotum remanet, quod superiores cognoscant. Non ergo de cetero superiores poterunt illuminare inferiores. Quod videtur inconveniens. Non ergo superiores de omnibus inferiores illuminant.
4 On the contrary, Gregory 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).
4 Sed contra est quod Gregorius dicit, quod in illa caelesti patria, licet quaedam data sint excellenter, nihil tamen possidetur singulariter. Et Dionysius dicit, XV cap. Cael. Hier., quod unaquaeque caelestis essentia intelligentiam sibi a superiori datam, inferiori communicat; ut patet ex auctoritate supra inducta.
5 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.
5 Respondeo dicendum quod omnes creaturae ex divina bonitate participant ut bonum quod habent, in alia diffundant, nam de ratione boni est quod se aliis communicet. Et inde est etiam quod agentia corporalia similitudinem suam aliis tradunt, quantum possibile est. Quanto igitur aliqua agentia magis in participatione divinae bonitatis constituuntur, tanto magis perfectiones suas nituntur in alios transfundere, quantum possibile est. Unde beatus Petrus monet eos qui divinam bonitatem per gratiam participant, dicens, I Petr. IV, unusquisque, sicut accepit gratiam, in alterutrum illam administrantes, sicut boni dispensatores multiformis gratiae Dei. Multo igitur magis sancti Angeli, qui sunt in plenissima participatione divinae bonitatis, quidquid a Deo percipiunt, subiectis impartiuntur. Non tamen recipitur ab inferioribus ita excellenter sicut est in superioribus. Et ideo superiores semper remanent in altiori ordine, et perfectiorem scientiam habentes. Sicut unam et eandem rem plenius intelligit magister, quam discipulus qui ab eo addiscit.
6 Reply to Objection 1: The knowledge of the superior angels is said to be more universal as regards the more eminent mode of knowledge.
6 Ad primum ergo dicendum quod superiorum Angelorum scientia dicitur esse universalior, quantum ad eminentiorem modum intelligendi.
7 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.
7 Ad secundum dicendum quod verbum Magistri non sic est intelligendum, quod inferiores Angeli penitus ignoraverint mysterium incarnationis; sed quia non ita plene cognoverunt sicut superiores, et in eius cognitione postmodum profecerunt, dum illud mysterium impleretur.
8 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.
8 Ad tertium dicendum quod, usque ad diem iudicii, semper nova aliqua supremis Angelis revelantur divinitus de his quae pertinent ad dispositionem mundi, et praecipue ad salutem electorum. Unde semper remanet unde superiores Angeli inferiores illuminent.