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 is
under cause; and hence as cause is ordered to cause, so is order to
order. Therefore there is no incongruity if sometimes anything is
done outside the order of the inferior cause, to be ordered to the
superior cause, as in human affairs the command of the president is
passed over from obedience to the prince. So it happens that God
works miraculously outside the order of corporeal nature, that men
may be ordered to the knowledge of Him. But the passing over of the
order that belongs to spiritual substances in no way belongs to the
ordering of men to God; since the angelic operations are not made
known to us; as are the operations of sensible bodies. Thus the order
which belongs to spiritual substances is never passed over by God; so
that the inferiors are always moved by the superior, and not
conversely.
Reply Obj. 1: The ecclesiastical hierarchy imitates the heavenly in
some degree, but not by a perfect likeness. For in the heavenly
hierarchy the perfection of the order is in proportion to its
nearness to God; so that those who are the nearer to God are the more
sublime in grade, and more clear in knowledge; and on that account
the superiors are never enlightened by the inferiors, whereas in the
ecclesiastical hierarchy, sometimes those who are the nearer to God
in sanctity, are in the lowest grade, and are not conspicuous for
science; and some also are eminent in one kind of science, and fail
in another; and on that account superiors may be taught by inferiors.
Reply Obj. 2: As above explained, there is no similarity between what
God does outside the order of corporeal nature, and that of spiritual
nature. Hence the argument does not hold.
Reply Obj. 3: An angel turns voluntarily to enlighten another angel,
but the angel's will is ever regulated by the Divine law which made
the order in the angels.
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