SUMMA THEOLOGICA. Thomas Aquinas
diverse elements, one of which is as matter to the other. But there is no room for error in understanding simple quiddities, as is stated in Metaph. ix, text. 22; for either they are not grasped at all, and so we know nothing respecting them; or else they are known precisely as they exist.
So therefore, no falsehood, error, or deception can exist of itself in the mind of any angel; yet it does so happen accidentally; but very differently from the way it befalls us. For we sometimes get at the quiddity of a thing by a composing and dividing process, as when, by division and demonstration, we seek out the truth of a definition. Such is not the method of the angels; but through the (knowledge of the) essence of a thing they know everything that can be said regarding it. Now it is quite evident that the quiddity of a thing can be a source of knowledge with regard to everything belonging to such thing, or excluded from it; but not of what may be dependent on God's supernatural ordinance. Consequently, owing to their upright will, from their knowing the nature of every creature, the good angels form no judgments as to the nature of the qualities therein, save under the Divine ordinance; hence there can be no error or falsehood in them. But since the minds of demons are utterly perverted from the Divine wisdom, they at times form their opinions of things simply according to the natural conditions of the same. Nor are they ever deceived as to the natural properties of anything; but they can be misled with regard to supernatural matters; for example, on seeing a dead man, they may suppose that he will not rise again, or, on beholding Christ, they may judge Him not to be God.
From all this the answers to the objections of both sides of the question are evident. For the perversity of the demons comes of their not being subject to the Divine wisdom; while nescience is in the angels as regards things knowable, not naturally but supernaturally. It is, furthermore, evident that their understanding of what a thing is, is always true, save accidentally, according as it is, in an undue manner, referred to some composition or division.
Whether there is a "morning" and an "evening" knowledge in the angels?
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.
Whether the morning and evening knowledge are one?
Objection 1: It would seem that the morning and the evening knowledge are one. For it is said (Gn. 1:5): "There was evening and morning, one day." But by the expression "day" the knowledge of the angels is to be understood, as Augustine says (Gen. ad lit. iv, 23). Therefore the morning and evening knowledge of the angels are one and the same.
Objection 2: Further, it is impossible for one faculty to have two operations at the same time. But the angels are always using their morning knowledge; because they are always beholding God and things in God, according to Mt. 18:10. Therefore, if the evening knowledge were different from the morning, the angel could never exercise his evening knowledge.
Objection 3: Further, the Apostle says (1 Cor. 13:10): "When that which is perfect is come, then that which is in part shall be done away." But, if the evening knowledge be different from the morning, it is compared to it as the less perfect to the perfect. Therefore the evening knowledge cannot exist together with the morning knowledge.
On the contrary, Augustine says (Gen. ad lit. iv, 24): "There is a vast difference between knowing anything as it is in the Word of God, and as it is in its own nature; so that the former belongs to the day, and the latter to the evening."
I answer that, As was observed ( Article [6]), the evening knowledge is that by which the angels know things in their proper nature. This cannot be understood as if they drew their knowledge from the proper nature of things, so that the preposition "in" denotes the form of a principle; because, as has been already stated ( Question [55], Article [2]), the angels do not draw their knowledge from things. It follows, then, that when we say "in their proper nature" we refer to the aspect of the thing known in so far as it is an object of knowledge; that is to say, that the evening knowledge is in the angels in so far as they know the being of things which those things