Whether All the Angels Are of One Hierarchy?
Objection 1: It would seem that all the angels belong to one
hierarchy. For since the angels are supreme among creatures, it is
evident that they are ordered for the best. But the best ordering of
a multitude is for it to be governed by one authority, as the
Philosopher shows (Metaph. xii, Did. xi, 10; Polit. iii, 4).
Therefore as a hierarchy is nothing but a sacred principality, it
seems that all the angels belong to one hierarchy.
Obj. 2: Further, Dionysius says (Coel. Hier. iii) that "hierarchy is
order, knowledge, and action." But all the angels agree in one order
towards God, Whom they know, and by Whom in their actions they are
ruled. Therefore all the angels belong to one hierarchy.
Obj. 3: Further, the sacred principality called hierarchy is to be
found among men and angels. But all men are of one hierarchy.
Therefore likewise all the angels are of one hierarchy.
_On the contrary,_ Dionysius (Coel. Hier. vi) distinguishes three
hierarchies of angels.
_I answer that,_ Hierarchy means a "sacred" principality, as above
explained. Now principality includes two things: the prince himself
and the multitude ordered under the prince. Therefore because there
is one God, the Prince not only of all the angels but also of men and
all creatures; so there is one hierarchy, not only of all the angels,
but also of all rational creatures, who can be participators of
sacred things; according to Augustine (De Civ. Dei xii, 1): "There
are two cities, that is, two societies, one of the good angels and
men, the other of the wicked." But if we consider the principality on
the part of the multitude ordered under the prince, then principality
is said to be "one" accordingly as the multitude can be subject in
_one_ way to the government of the prince. And those that cannot be
governed in the same way by a prince belong to different
principalities: thus, under one king there are different cities,
which are governed by different laws and administrators. Now it is
evident that men do not receive the Divine enlightenments in the same
way as do the angels; for the angels receive them in their
intelligible purity, whereas men receive them under sensible signs,
as Dionysius says (Coel. Hier. i). Therefore there must needs be a
distinction between the human and the angelic hierarchy. In the same
manner we distinguish three angelic hierarchies. For it was shown
above (Q. 55, A. 3), in treating of the angelic knowledge, that the
superior angels have a more universal knowledge of the truth than the
inferior angels. This universal knowledge has three grades among the
angels. For the types of things, concerning which the angels are
enlightened, can be considered in a threefold manner. First as
preceding from God as the first universal principle, which mode of
knowledge belongs to the first hierarchy, connected immediately with
God, and, "as it were, placed in the vestibule of God," as Dionysius
says (Coel. Hier. vii). Secondly, forasmuch as these types depend on
the universal created causes which in some way are already
multiplied; which mode belongs to the second hierarchy. Thirdly,
forasmuch as these types are applied to particular things as
depending on their causes; which mode belongs to the lowest
hierarchy. All this will appear more clearly when we treat of each of
the orders (A. 6). In this way are the hierarchies distinguished on
the part of the multitude of subjects.
Hence it is clear that those err and speak against the opinion of
Dionysius who place a hierarchy in the Divine Persons, and call it
the "supercelestial" hierarchy. For in the Divine Persons there
exists, indeed, a natural order, but there is no hierarchical order,
for as Dionysius says (Coel. Hier. iii): "The hierarchical order is
so directed that some be cleansed, enlightened, and perfected; and
that others cleanse, enlighten, and perfect"; which far be it from
us to apply to the Divine Persons.
Reply Obj. 1: This objection considers principality on the part of
the ruler, inasmuch as a multitude is best ruled by one ruler, as
the Philosopher asserts in those passages.
Reply Obj. 2: As regards knowing God Himself, Whom all see in one
way--that is, in His essence--there is no hierarchical distinction
among the angels; but there is such a distinction as regards the
types of created things, as above explained.
Reply Obj. 3: All men are of one species, and have one connatural
mode of understanding; which is not the case in the angels: and
hence the same argument does not apply to both.
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