ng"; so
that morning is the end of the preceding day, and the beginning of
the following, in so far as the angels refer to God's praise their
knowledge of the preceding work. Noonday is comprised under the name
of day, as the middle between the two extremes. Or else the noon can
be referred to their knowledge of God Himself, Who has neither
beginning nor end.

Reply Obj. 3: The angels themselves are also creatures. Accordingly
the existence of things in the angelic knowledge is comprised under
evening knowledge, as also the existence of things in their own
nature.
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SEVENTH ARTICLE [I, Q. 58, Art. 7]

Whether the Morning and Evening Knowledge Are One?

Objection 1: It would seem that the morning and the evening knowledge
are one. For it is said (Gen. 1:5): "There was evening and morning, one
day." But by the expression "day" the knowledge of the angels is to be
understood, as Augustine says (Gen. ad lit. iv, 23). Therefore the
morning and evening knowledge of the angels are one and the same.

Obj. 2: Further, it is impossible for one faculty to have two
operations at the same time. But the angels are always using their
morning knowledge; because they are always beholding God and things in
God, according to Matt. 18:10. Therefore, if the evening knowledge were
different from the morning, the angel could never exercise his evening
knowledge.

Obj. 3: Further, the Apostle says (1 Cor. 13:10): "When that which is
perfect is come, then that which is in part shall be done away." But,
if the evening knowledge be different from the morning, it is
compared to it as the less perfect to the perfect. Therefore the
evening knowledge cannot exist together with the morning knowledge.

_On the contrary,_ Augustine says (Gen. ad lit. iv, 24): "There is a
vast difference between knowing anything as it is in the Word of God,
and as it is in its own nature; so that the former belongs to the day,
and the latter to the evening."

_I answer that,_ As was observed (A. 6), the evening knowledge is
that by which the angels know things in their proper nature. This
cannot be understood as if they drew their knowledge from the proper
nature of things, so that the preposition "in" denotes the form of a
principle; because, as has been already stated (Q. 55, A. 2), the
angels do not draw their knowledge from things. It follows, then, that
when we say "in their proper nature" we refer to the aspect of the
thing known