1 Objection 1: It would seem that all the angels know what one speaks to another. For unequal local distance is the reason why all men do not know what one man says to another. But in the angelic speech local distance has no effect, as above explained Article 4). Therefore all the angels know what one speaks to another.
1 Ad quintum sic proceditur. Videtur quod locutionem unius Angeli ad alterum omnes cognoscant. Quod enim unius hominis locutionem non omnes audiant, facit inaequalis loci distantia. Sed in locutione Angeli nihil operatur localis distantia, ut dictum est. Ergo uno Angelo loquente ad alterum, omnes percipiunt.
2 Objection 2: Further, all the angels have the intellectual power in common. So if the mental concept of one ordered to another is known by one, it is for the same reason known by all.
2 Praeterea, omnes Angeli communicant in virtute intelligendi. Si ergo conceptus mentis unius ordinatus ad alterum cognoscitur ab uno, pari ratione cognoscitur ab aliis.
3 Objection 3: Further, enlightenment is a kind of speech. But the enlightenment of one angel by another extends to all the angels, because, as Dionysius says Coel. Hier. xv): Each one of the heavenly beings communicates what he learns to the others. Therefore the speech of one angel to another extends to all.
3 Praeterea, illuminatio est quaedam species locutionis. Sed illuminatio unius Angeli ab altero, pervenit ad omnes Angelos, quia, ut Dionysius dicit XV cap. Cael. Hier., unaquaeque caelestis essentia intelligentiam sibi traditam aliis communicat. Ergo et locutio unius Angeli ad alterum, ad omnes perducitur.
4 On the contrary, One man can speak to another alone; much more can this be the case among the angels.
4 Sed contra est quod unus homo potest alteri soli loqui. Multo igitur magis hoc in Angelis esse potest.
5 I answer that, As above explained Articles 1, 2), the mental concept of one angel can be perceived by another when the angel who possesses the concept refers it by his will to another. Now a thing can be ordered through some cause to one thing and not to another; consequently the concept of one angel) may be known by one and not by another; and therefore an angel can perceive the speech of one angel to another; whereas others do not, not through the obstacle of local distance, but on account of the will so ordering, as explained above. From this appear the replies to the first and second objections.
5 Respondeo dicendum quod, sicut supra dictum est, conceptus mentis unius Angeli percipi potest ab altero, per hoc quod ille cuius est conceptus, sua voluntate ordinat ipsum ad alterum. Potest autem ex aliqua causa ordinari aliquid ad unum, et non ad alterum. Et ideo potest conceptus unius ab aliquo uno cognosci, et non ab aliis. Et sic locutionem unius Angeli ad alterum potest percipere unus absque aliis, non quidem impediente distantia locali, sed hoc faciente voluntaria ordinatione, ut dictum est. Unde patet responsio ad primum et secundum.
6 Reply to Objection 3: Enlightenment is of those truths that emanate from the first rule of truth, which is the principle common to all the angels; and in that way all enlightenments are common to all. But speech may be of something ordered to the principle of the created will, which is proper to each angel; and in this way it is not necessary that these speeches should be common to all.
6 Ad tertium dicendum quod illuminatio est de his quae emanant a prima regula veritatis, quae est principium commune omnium Angelorum, et ideo illuminationes sunt omnibus communes. Sed locutio potest esse de his quae ordinantur ad principium voluntatis creatae, quod est proprium unicuique Angelo, et ideo non oportet quod huiusmodi locutiones sint omnibus communes.