A. Thomas Aquinas’ Way of Positing it

40. In one way as follows - look for the opinion elsewhere.Scotus Lectura 2 d.2 n.34, “So others say [namely Thomas] that eternity is the measure of stable existence. To the extent, therefore, that something departs from stable existence, to that extent it departs from eternity; now there is something that is in flux as to its whole existence (as a temporal thing), and there is something that, though it is not in itself in flux, yet has existence along with that in which there is flux (and in this way ‘aeviternal’ things exist along with flux) - and, when understanding things in this way, the heaven and angels exist along with flux, but yet their existence is stable in itself and their whole duration exists at once in itself.” ¹²

41. On the contrary - look for it.In Scotus’ Lectura 2 d.2 nn.35-36, “On the contrary: an angel is some being in itself, and so he has in himself his proper duration; therefore some duration must be assigned in itself to him. So he is not measured because of the fact that something else, possessed of duration, runs along with him; the point is plain in the heaven, which exists along with its own motion that is measured by time, and yet the heaven in itself has its proper measure... Besides he [Thomas] says elsewhere [ST la q.14 a.13] that ‘God knows future contingents because all things are present to the ‘now’ of eternity, which contains in itself the whole of time’; therefore, if the ‘now’ of aeviternity contain the whole of time, the consequence is that an angel knows all future things.” ¹³