kinds has
various degrees, according to the different ways in which the power
of nature is surpassed.

From this is clear how to reply to the objections, arguing as they do
from the Divine power.
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QUESTION 106

HOW ONE CREATURE MOVES ANOTHER
(In Four Articles)

We next consider how one creature moves another. This consideration
will be threefold:

(1) How the angels move, who are purely spiritual creatures;

(2) How bodies move;

(3) How man moves, who is composed of a spiritual and a corporeal
nature.

Concerning the first point, there are three things to be considered:

(1) How an angel acts on an angel;

(2) How an angel acts on a corporeal nature;

(3) How an angel acts on man.

The first of these raises the question of the enlightenment and
speech of the angels; and of their mutual coordination, both of the
good and of the bad angels.

Concerning their enlightenment there are four points of inquiry:

(1) Whether one angel moves the intellect of another by enlightenment?

(2) Whether one angel moves the will of another?

(3) Whether an inferior angel can enlighten a superior angel?

(4) Whether a superior angel enlightens an inferior angel in all that
he knows himself?
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FIRST ARTICLE [I, Q. 106, Art. 1]

Whether One Angel Enlightens Another?

Objection 1: It would seem that one angel does not enlighten another.
For the angels possess now the same beatitude which we hope to obtain.
But one man will not then enlighten another, according to Jer. 31:34:
"They shall teach no more every man his neighbor, and every man his
brother." Therefore neither does an angel enlighten another now.

Obj. 2: Further, light in the angels is threefold; of nature, of
grace, and of glory. But an angel is enlightened in the light of
nature by the Creator; in the light of grace by the Justifier; in
the light of glory by the Beatifier; all of which comes from God.
Therefore one angel does not enlighten another.

Obj. 3: Further, light is a form in the mind. But the rational
mind is "informed by God alone, without created intervention," as
Augustine says (QQ. 83, qu. 51). Therefore one angel does not
enlighten the mind of another.

_On the contrary,_ Dionysius says (Coel. Hier. viii) that "the angels
of the second hierarchy are cleansed, enlightened and perfected by
the angels of the first hierarchy."

_I answer that,_ One angel enlightens another. To make this