I. The Response of Others to the Question

306. There are some here [Aquinas ST Ia q.12 a.4, q.56 a.3, Henry Quodlibet 3 q.1] who agree in the negative proposition that ‘angels do not naturally have a distinct knowledge of the divine essence’.

A. First Opinion

307. If, when holding this negative proposition, you ask by what affirmative it is held, the response is that the angel does not know the divine essence naturally, throughTr. This proposition too is negative but it depends on the prior affirmative proposition that what is known by creatures naturally is known through a species. ⁷¹ any species.

308. The proof is:

Because every reason proper for understanding any object represents that object adequately; no created essence or species can represent adequately the divine or uncreated effigy, because anything of the former sort is finite but the object is infinite (there is no proportion of the finite to the infinite);     therefore etc     .

309. Again, the created species of one thing is more similar to another created thing than to God, because each of them is finite;     therefore it more distinctly represents a creature than God. Therefore it is not a reason proper and distinct for understanding God.

310. Again, the formal reason according to which an object is apprehended is determinate (as is also the idea of the object), otherwise it would not represent this object more than that; God is most indeterminate and unlimited because he is infinite; therefore etc     . Hence Augustine On the Trinity 8.3 n.4, “Take this good away and that good away, and look at the good itself, if you can, and you have indeed seen God, the good of every good, beyond every good;” therefore God cannot be known distinctly by such a species.

311. Again, if it is necessary to posit a species such that through it God is known distinctly, then as a result that species will be more an image of God than an angel or the soul in themselves are; but this is against Augustine (ibid., 14.8 n.11), who says that “the more something is an image of God, the more it is able to have a capacity for him and to participate in him;” but an angel is able more to participate in God than a species;     therefore etc     .a

a.a [Interpolated note] There are two arguments missing here, as is plain in the responses [nn.342, 345]. However, according to what can be elicited from the responses, the first can be formed enthymematically as follows: if an angel can have a distinct knowledge of the divine essence through some species distinctly representing it, then as a result he can naturally know the Trinity and the whole mystery of it. The second argument as follows: since a blessed angel can see the species in the intellect of another angel, as Michael for instance in the intellect of Gabriel, then as a result Michael, by virtue of the species seen in Gabriel’s intellect, will see everything supernatural.

B. Second Opinion

312. Another way [Aquinas] is to say that an angel knows God through his own proper essence, that is, through the angel’s essence, for the essence of an angel is an image and likeness of God; but each thing is known through its likeness and image;     therefore an angel can know God through his nature and essence insofar as this is an image of God. And this image is called a ‘mirror’ image; therefore etc     .a

a.a [Interpolation] Which is proved by Henry in the Quodlibet 5 q.9 [3 q.1, 4 q.7] and by Thomas in ST Ia q.56 a.3.

C. Rejection of the Opinions

313. Against the first [Henry], who posits the above reasons for the negative conclusion [nn.307-311], the argument is as follows:

Because it can be proved from the same reasons that an angel does not naturally know the divine essence through any created representation; and, according to Henry, an angel does not know naturally through the divine essence, because no creature can naturally see that essence. And from this it seems to follow that an angel can have no natural knowledge of the divine essence; for nothing about this essence is seen distinctly and in particular, because this seems to be possible only through the essence, or through something distinctly representing it, both of which Henry denies; and it is not seen indistinctly, or in some more common concept (a concept not proper to the divine essence), because Henry denies every concept common and univocal to this essence and to another.

314. Further, the divine essence, according to him, is of a nature only to form a single concept in the divine intellect, so that no other concept is had about it save by an intellect busying itself about it [cf. Scotus 1 d.8 nn.55, 174-175, 188]; therefore the divine essence is of a nature only to make of itself one real concept about any intelligible whatever. Proof of the consequence: every concept that is of a nature to be had and to be caused by virtue of this essence in any intellect is of a nature to be, by virtue of it, had in an intellect comprehending it; such is the divine intellect. And further it follows that no real concept save one can be had about this essence; the proof of this consequence is that every real concept that any intellect can have about this essence can be caused by this essence (otherwise it would not be perfect in idea of object), because that which is most perfect in idea of object can cause every real, causable concept about itself. And the further consequence is that either an angel’s intellect will have that one concept (however it is caused), or it will have altogether no concept; but it cannot have the former (namely ‘to know through the divine essence’ or ‘through a proper representing reason’, nn.306-311); therefore it will have no concept.

315. Against the second [Aquinas], who posits that an angel understands the essence through himself insofar as he is the image of God [n.312], I argue:

Although the image that is only a reason for knowing, and is not as a known species (as is true of the visible species in the eye and the intelligible species in the intellect), represents the object immediately, or non-discursively, yet the image through which the object it is the image of is not known, save as through a known species, is not the reason for knowing the object save only discursively (the way the knower reaches discursively the thing known); but the essence of an angel can only be posited as an image in the second way and not in the first way; the angel then does not know the divine essence through the image save discursively. But this is unacceptable, because according to those who hold this opinion the angelic intellect is not discursive [Aquinas ST Ia 1.58 a.3];     therefore etc     .

316. Further, all discursive thought presupposes simple knowledge of that which it discursively reaches; therefore, if through the known essence [sc. of the angel] discursive knowledge is had of the divine essence, a simple concept of the divine essence must be had first, and then another, prior reason must be sought after for knowing it.

317. There is a confirmation too in that no object causes a distinct knowledge of some other object unless it includes that other object virtually in itself, because ‘each thing is disposed to being known as it is disposed to being’ [cf. Metaphysics 2.1.993b30-31]; an object then that does not include something virtually as to entity does not include it as to knowability. But the essence of an angel does not include virtually the divine essence under some distinct idea; therefore neither does the angel thus know the divine essence.