ioned to the rank of
these substances according to greater or lesser universality, yet it
does not follow that one knows how far another makes use of them by
actual consideration.

Reply Obj. 3: The appetite of the brute does not control its act, but
follows the impression of some other corporeal or spiritual cause.
Since, therefore, the angels know corporeal things and their
dispositions, they can thereby know what is passing in the appetite
or in the imaginative apprehension of the brute beasts, and even of
man, in so far as the sensitive appetite sometimes, through following
some bodily impression, influences his conduct, as always happens in
brutes. Yet the angels do not necessarily know the movement of the
sensitive appetite and the imaginative apprehension of man in so far
as these are moved by the will and reason; because, even the lower
part of the soul has some share of reason, as obeying its ruler, as
is said in _Ethics_ iii, 12. But it does not follow that, if the
angel knows what is passing through man's sensitive appetite or
imagination, he knows what is in the thought or will: because the
intellect or will is not subject to the sensitive appetite or the
imagination, but can make various uses of them.
_______________________

FIFTH ARTICLE [I, Q. 57, Art. 5]

Whether the Angels Know the Mysteries of Grace?

Objection 1: It would seem that the angels know mysteries of grace.
For, the mystery of the Incarnation is the most excellent of all
mysteries. But the angels knew of it from the beginning; for Augustine
says (Gen. ad lit. v, 19): "This mystery was hidden in God through the
ages, yet so that it was known to the princes and powers in heavenly
places." And the Apostle says (1 Tim. 3:16): "That great mystery of
godliness appeared unto angels*." [*Vulg.: 'Great is the mystery of
godliness, which . . . appeared unto angels.'] Therefore the angels
know the mysteries of grace.

Obj. 2: Further, the reasons of all mysteries of grace are contained
in the Divine wisdom. But the angels behold God's wisdom, which is
His essence. Therefore they know the mysteries of grace.

Obj. 3: Further, the prophets are enlightened by the angels, as is
clear from Dionysius (Coel. Hier. iv). But the prophets knew
mysteries of grace; for it is said (Amos 3:7): "For the Lord God doth
nothing without revealing His secret to His servants the prophets."
Therefore angels know the mysteries of grace.

_On the contrary,_ No one