clear,
we must observe that intellectual light is nothing else than a
manifestation of truth, according to Eph. 5:13: "All that is made
manifest is light." Hence to enlighten means nothing else but to
communicate to others the manifestation of the known truth; according
to the Apostle (Eph. 3:8): "To me the least of all the saints is
given this grace . . . to enlighten all men, that they may see what
is the dispensation of the mystery which hath been hidden from
eternity in God." Therefore one angel is said to enlighten another by
manifesting the truth which he knows himself. Hence Dionysius says
(Coel. Hier. vii): "Theologians plainly show that the orders of the
heavenly beings are taught Divine science by the higher minds."

Now since two things concur in the intellectual operation, as we
have said (Q. 105, A. 3), namely, the intellectual power, and the
likeness of the thing understood; in both of these one angel can
notify the known truth to another. First, by strengthening his
intellectual power; for just as the power of an imperfect body is
strengthened by the neighborhood of a more perfect body--for
instance, the less hot is made hotter by the presence of what is
hotter; so the intellectual power of an inferior angel is strengthened
by the superior angel turning to him: since in spiritual things, for
one thing to turn to another, corresponds to neighborhood in corporeal
things. Secondly, one angel manifests the truth to another as regards
the likeness of the thing understood. For the superior angel receives
the knowledge of truth by a kind of universal conception, to receive
which the inferior angel's intellect is not sufficiently powerful, for
it is natural to him to receive truth in a more particular manner.
Therefore the superior angel distinguishes, in a way, the truth which
he conceives universally, so that it can be grasped by the inferior
angel; and thus he proposes it to his knowledge. Thus it is with us
that the teacher, in order to adapt himself to others, divides into
many points the knowledge which he possesses in the universal. This
is thus expressed by Dionysius (Coel. Hier. xv): "Every intellectual
substance with provident power divides and multiplies the uniform
knowledge bestowed on it by one nearer to God, so as to lead its
inferiors upwards by analogy."

Reply Obj. 1: All the angels, both inferior and superior, see the
Essence of God immediately, and in this respect one does not teach
anothe