o their upright will,
from their knowing the nature of every creature, the good angels form
no judgments as to the nature of the qualities therein, save under the
Divine ordinance; hence there can be no error or falsehood in them.
But since the minds of demons are utterly perverted from the Divine
wisdom, they at times form their opinions of things simply according
to the natural conditions of the same. Nor are they ever deceived as
to the natural properties of anything; but they can be misled with
regard to supernatural matters; for example, on seeing a dead man,
they may suppose that he will not rise again, or, on beholding Christ,
they may judge Him not to be God.

From all this the answers to the objections of both sides of the
question are evident. For the perversity of the demons comes of their
not being subject to the Divine wisdom; while nescience is in the
angels as regards things knowable, not naturally but supernaturally.
It is, furthermore, evident that their understanding of what a thing
is, is always true, save accidentally, according as it is, in an
undue manner, referred to some composition or division.
_______________________

SIXTH ARTICLE [I, Q. 58, A. 6]

Whether There Is a "Morning" and an "Evening" Knowledge in the
Angels?

Objection 1: It would seem that there is neither an evening nor a
morning knowledge in the angels; because evening and morning have an
admixture of darkness. But there is no darkness in the knowledge of
an angel; since there is no error nor falsehood. Therefore the
angelic knowledge ought not to be termed morning and evening
knowledge.

Obj. 2: Further, between evening and morning the night intervenes;
while noonday falls between morning and evening. Consequently, if
there be a morning and an evening knowledge in the angels, for the
same reason it appears that there ought to be a noonday and a night
knowledge.

Obj. 3: Further, knowledge is diversified according to the difference
of the objects known: hence the Philosopher says (De Anima iii, text.
38), "The sciences are divided just as things are." But there is a
threefold existence of things: to wit, in the Word; in their own
natures; and in the angelic knowledge, as Augustine observes (Gen. ad
lit. ii, 8). If, therefore, a morning and an evening knowledge be
admitted in the angels, because of the existence of things in the
Word, and in their own nature, then there ought to be admitted a
third class of knowledge, on