r. It is of this truth that the prophet speaks; wherefore he
adds: "They shall teach no more every man his brother, saying: 'Know
the Lord': for all shall know Me, from the least of them even to the
greatest." But all the types of the Divine works, which are known in
God as in their cause, God knows in Himself, because He comprehends
Himself; but of others who see God, each one knows the more types,
the more perfectly he sees God. Hence a superior angel knows more
about the types of the Divine works than an inferior angel, and
concerning these the former enlightens the latter; and as to this
Dionysius says (Div. Nom. iv) that the angels "are enlightened by
the types of existing things."

Reply Obj. 2: An angel does not enlighten another by giving him the
light of nature, grace, or glory; but by strengthening his natural
light, and by manifesting to him the truth concerning the state of
nature, of grace, and of glory, as explained above.

Reply Obj. 3: The rational mind is formed immediately by God, either
as the image from the exemplar, forasmuch as it is made to the image
of God alone; or as the subject by the ultimate perfecting form: for
the created mind is always considered to be unformed, except it
adhere to the first truth; while the other kinds of enlightenment
that proceed from man or angel, are, as it were, dispositions to
this ultimate form.
_______________________

SECOND ARTICLE [I, Q. 106, Art. 2]

Whether one angel moves another angel's will?

Objection 1: It would seem that one angel can move another angel's
will. Because, according to Dionysius quoted above (A. 1), as one
angel enlightens another, so does he cleanse and perfect another. But
cleansing and perfecting seem to belong to the will: for the former
seems to point to the stain of sin which appertains to will; while to
be perfected is to obtain an end, which is the object of the will.
Therefore an angel can move another angel's will.

Obj. 2: Further, as Dionysius says (Coel. Hier. vii): "The names of
the angels designate their properties." Now the Seraphim are so
called because they "kindle" or "give heat": and this is by love
which belongs to the will. Therefore one angel moves another angel's
will.

Obj. 3: Further, the Philosopher says (De Anima iii, 11) that the
higher appetite moves the lower. But as the intellect of the superior
angel is higher, so also is his will. It seems, therefore, that the
superior angel can change the will