of the inferior essence is an
enlightening of things unknown, that leads them to more perfect
knowledge." For instance, we might say that corporeal sight is
cleansed by the removal of darkness; enlightened by the diffusion of
light; and perfected by being brought to the perception of the
colored object.

Reply Obj. 2: One angel can induce another to love God by persuasion
as explained above.

Reply Obj. 3: The Philosopher speaks of the lower sensitive appetite
which can be moved by the superior intellectual appetite, because it
belongs to the same nature of the soul, and because the inferior
appetite is a power in a corporeal organ. But this does not apply to
the angels.
_______________________

THIRD ARTICLE [I, Q. 106, Art. 3]

Whether an Inferior Angel Can Enlighten a Superior Angel?

Objection 1: It would seem that an inferior angel can enlighten a
superior angel. For the ecclesiastical hierarchy is derived from, and
represents the heavenly hierarchy; and hence the heavenly Jerusalem is
called "our mother" (Gal. 4:26). But in the Church even superiors are
enlightened and taught by their inferiors, as the Apostle says (1 Cor.
14:31): "You may all prophesy one by one, that all may learn and all
may be exhorted." Therefore, likewise in the heavenly hierarchy, the
superiors can be enlightened by inferiors.

Obj. 2: Further, as the order of corporeal substances depends on the
will of God, so also does the order of spiritual substances. But, as
was said above (Q. 105, A. 6), God sometimes acts outside the order
of corporeal substances. Therefore He also sometimes acts outside the
order of spiritual substances, by enlightening inferior otherwise
than through their superiors. Therefore in that way the inferiors
enlightened by God can enlighten superiors.

Obj. 3: Further, one angel enlightens the other to whom he turns, as
was above explained (A. 1). But since this turning to another is
voluntary, the highest angel can turn to the lowest passing over the
others. Therefore he can enlighten him immediately; and thus the
latter can enlighten his superiors.

_On the contrary,_ Dionysius says that "this is the Divine
unalterable law, that inferior things are led to God by the superior"
(Coel. Hier. iv; Eccl. Hier. v).

_I answer that,_ The inferior angels never enlighten the superior,
but are always enlightened by them. The reason is, because, as above
explained (Q. 105, A. 6), one order is under another, as cause i