ccording to
their various degrees of perfection.

Reply Obj. 2: The nature of cause and effect does not lead one angel
to know another, except on account of likeness, so far as cause and
effect are alike. Therefore if likeness without causality be admitted
in the angels, this will suffice for one to know another.

Reply Obj. 3: One angel knows another by the species of such angel
existing in his intellect, which differs from the angel whose image
it is, not according to material and immaterial nature, but according
to natural and intentional existence. The angel is himself a
subsisting form in his natural being; but his species in the
intellect of another angel is not so, for there it possesses only
an intelligible existence. As the form of color on the wall has a
natural existence; but, in the deferent medium, it has only
intentional existence.

Reply Obj. 4: God made every creature proportionate to the universe
which He determined to make. Therefore had God resolved to make more
angels or more natures of things, He would have impressed more
intelligible species in the angelic minds; as a builder who, if he
had intended to build a larger house, would have made larger
foundations. Hence, for God to add a new creature to the universe,
means that He would add a new intelligible species to an angel.
_______________________

THIRD ARTICLE [I, Q. 56, Art. 3]

Whether an Angel Knows God by His Own Natural Principles?

Objection 1: It would seem that the angels cannot know God by their
natural principles. For Dionysius says (Div. Nom. i) that God "by His
incomprehensible might is placed above all heavenly minds." Afterwards
he adds that, "since He is above all substances, He is remote from all
knowledge."

Obj. 2: Further, God is infinitely above the intellect of an angel.
But what is infinitely beyond cannot be reached. Therefore it appears
that an angel cannot know God by his natural principles.

Obj. 3: Further, it is written (1 Cor. 13:12): "We see now through a
glass in a dark manner; but then face to face." From this it appears
that there is a twofold knowledge of God; the one, whereby He is seen
in His essence, according to which He is said to be seen face to
face; the other whereby He is seen in the mirror of creatures. As was
already shown (Q. 12, A. 4), an angel cannot have the former
knowledge by his natural principles. Nor does vision through a mirror
belong to the angels, since they do not derive their