thing of the sort, from which the intellect of the
learner is led to the knowledge of truth previously unknown.
Secondly, by strengthening the intellect of the learner; not, indeed,
by some active power as of a higher nature, as explained above (Q.
106, A. 1; Q. 111, A. 1) of the angelic enlightenment, because all
human intellects are of one grade in the natural order; but inasmuch
as he proposes to the disciple the order of principles to
conclusions, by reason of his not having sufficient collating power
to be able to draw the conclusions from the principles. Hence the
Philosopher says (Poster. i, 2) that "a demonstration is a syllogism
that causes knowledge." In this way a demonstrator causes his hearer
to know.

Reply Obj. 1: As stated above, the teacher only brings exterior help
as the physician who heals: but just as the interior nature is the
principal cause of the healing, so the interior light of the
intellect is the principal cause of knowledge. But both of these are
from God. Therefore as of God is it written: "Who healeth all thy
diseases" (Ps. 102:3); so of Him is it written: "He that teacheth man
knowledge" (Ps. 93:10), inasmuch as "the light of His countenance is
signed upon us" (Ps. 4:7), through which light all things are shown
to us.

Reply Obj. 2: As Averroes argues, the teacher does not cause
knowledge in the disciple after the manner of a natural active cause.
Wherefore knowledge need not be an active quality: but is the
principle by which one is directed in teaching, just as art is the
principle by which one is directed in working.

Reply Obj. 3: The master does not cause the intellectual light in the
disciple, nor does he cause the intelligible species directly: but he
moves the disciple by teaching, so that the latter, by the power of
his intellect, forms intelligible concepts, the signs of which are
proposed to him from without.

Reply Obj. 4: The signs proposed by the master to the disciple are of
things known in a general and confused manner; but not known in
detail and distinctly. Therefore when anyone acquires knowledge by
himself, he cannot be called self-taught, or be said to have his own
master because perfect knowledge did not precede in him, such as is
required in a master.
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SECOND ARTICLE [I, Q. 117, Art. 2]

Whether Man Can Teach the Angels?

Objection 1: It would seem that men teach angels. For the Apostle says
(Eph. 3:10): "That the manifold wisdom