derstood at once; but in so far as they are comprised under one
intelligible concept, they can be understood together. Now everything
is actually intelligible according as its image is in the intellect.
All things, then, which can be known by one intelligible species, are
known as one intelligible object, and therefore are understood
simultaneously. But things known by various intelligible species, are
apprehended as different intelligible objects.

Consequently, by such knowledge as the angels have of things through
the Word, they know all things under one intelligible species, which
is the Divine essence. Therefore, as regards such knowledge, they know
all things at once: just as in heaven "our thoughts will not be
fleeting, going and returning from one thing to another, but we shall
survey all our knowledge at the same time by one glance," as Augustine
says (De Trin. xv, 16). But by that knowledge wherewith the angels
know things by innate species, they can at one time know all things
which can be comprised under one species; but not such as are under
various species.

Reply Obj. 1: To understand many things as one, is, so to
speak, to understand one thing.

Reply Obj. 2: The intellect is informed by the intelligible
species which it has within it. So it can behold at the same time many
intelligible objects under one species; as one body can by one shape
be likened to many bodies.

To the third objection the answer is the same as the first.
_______________________

THIRD ARTICLE [I, Q. 58, Art. 3]

Whether an Angel's Knowledge Is Discursive?

Objection 1: It would seem that the knowledge of an angel is
discursive. For the discursive movement of the mind comes from one
thing being known through another. But the angels know one thing
through another; for they know creatures through the Word. Therefore
the intellect of an angel knows by discursive method.

Obj. 2: Further, whatever a lower power can do, the higher can do.
But the human intellect can syllogize, and know causes in effects;
all of which is the discursive method. Therefore the intellect of the
angel, which is higher in the order of nature, can with greater
reason do this.

Obj. 3: Further, Isidore (De sum. bono i, 10) says that "demons learn
more things by experience." But experimental knowledge is discursive:
for, "one experience comes of many remembrances, and one universal from
many experiences," as Aristotle observes (Poster. ii; _Metaph._ v