learns what he knows already. Yet even the
highest angels seek out and learn mysteries of grace. For it is stated
(Coel. Hier. vii) that "Sacred Scripture describes some heavenly
essences as questioning Jesus, and learning from Him the knowledge of
His Divine work for us; and Jesus as teaching them directly": as is
evident in Isa. 63:1, where, on the angels asking, "Who is he who
cometh up from Edom?" Jesus answered, "It is I, Who speak justice."
Therefore the angels do not know mysteries of grace.

_I answer that,_ There is a twofold knowledge in the angel. The first
is his natural knowledge, according to which he knows things both by
his essence, and by innate species. By such knowledge the angels
cannot know mysteries of grace. For these mysteries depend upon the
pure will of God: and if an angel cannot learn the thoughts of
another angel, which depend upon the will of such angel, much less
can he ascertain what depends entirely upon God's will. The Apostle
reasons in this fashion (1 Cor. 2:11): "No one knoweth the things of
a man [*Vulg.: 'What man knoweth the things of a man, but . . . ?'],
but the spirit of a man that is in him." So, "the things also that
are of God no man knoweth but the Spirit of God."

There is another knowledge of the angels, which renders them happy; it
is the knowledge whereby they see the Word, and things in the Word. By
such vision they know mysteries of grace, but not all mysteries: nor
do they all know them equally; but just as God wills them to learn by
revelation; as the Apostle says (1 Cor. 2:10): "But to us God hath
revealed them through His Spirit"; yet so that the higher angels
beholding the Divine wisdom more clearly, learn more and deeper
mysteries in the vision of God, which mysteries they communicate to
the lower angels by enlightening them. Some of these mysteries they
knew from the very beginning of their creation; others they are taught
afterwards, as befits their ministrations.

Reply Obj. 1: One can speak in two ways of the mystery of the
Incarnation. First of all, in general; and in this way it was
revealed to all from the commencement of their beatitude. The reason
of this is, that this is a kind of general principle to which all
their duties are ordered. For "all are [*Vulg.: 'Are they not all.']
ministering spirits, sent to minister for them who shall receive the
inheritance of salvation" (Heb. 1:14); and this is brought about by
the mystery of the Incarnation. Henc