raction.
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SECOND ARTICLE [I, Q. 57, Art. 2]

Whether an Angel Knows Singulars?

Objection 1: It would seem that angels do not know singulars. For the
Philosopher says (Poster. i, text. 22): "The sense has for its object
singulars, but the intellect, universals." Now, in the angels there is
no power of understanding save the intellectual power, as is evident
from what was said above (Q. 54, A. 5). Consequently they do not
know singulars.

Obj. 2: Further, all knowledge comes about by some assimilation of
the knower to the object known. But it is not possible for any
assimilation to exist between an angel and a singular object, in so
far as it is singular; because, as was observed above (Q. 50, A. 2),
an angel is immaterial, while matter is the principle of singularity.
Therefore the angel cannot know singulars.

Obj. 3: Further, if an angel does know singulars, it is either by
singular or by universal species. It is not by singular species;
because in this way he would require to have an infinite number of
species. Nor is it by universal species; since the universal is not
the sufficient principle for knowing the singular as such, because
singular things are not known in the universal except potentially.
Therefore the angel does not know singulars.

_On the contrary,_ No one can guard what he does not know. But angels
guard individual men, according to Ps. 90:11: "He hath given His
angels charge over Thee." Consequently the angels know singulars.

_I answer that,_ Some have denied to the angels all knowledge of
singulars. In the first place this derogates from the Catholic faith,
which asserts that these lower things are administered by angels,
according to Heb. 1:14: "They are all ministering spirits." Now, if
they had no knowledge of singulars, they could exercise no provision
over what is going on in this world; since acts belong to individuals:
and this is against the text of Eccles. 5:5: "Say not before the
angel: There is no providence." Secondly, it is also contrary to the
teachings of philosophy, according to which the angels are stated to
be the movers of the heavenly spheres, and to move them according to
their knowledge and will.

Consequently others have said that the angel possesses knowledge of
singulars, but in their universal causes, to which all particular
effects are reduced; as if the astronomer were to foretell a coming
eclipse from the dispositions of the movements