Whether There Are Several Orders in One Hierarchy?
Objection 1: It would seem that in the one hierarchy there are not
several orders. For when a definition is multiplied, the thing defined
is also multiplied. But hierarchy is order, as Dionysius says (Coel.
Hier. iii). Therefore, if there are many orders, there is not one
hierarchy only, but many.
Obj. 2: Further, different orders are different grades, and grades
among spirits are constituted by different spiritual gifts. But among
the angels all the spiritual gifts are common to all, for "nothing is
possessed individually" (Sent. ii, D, ix). Therefore there are not
different orders of angels.
Obj. 3: Further, in the ecclesiastical hierarchy the orders are
distinguished according to the actions of "cleansing,"
"enlightening," and "perfecting." For the order of deacons is
"cleansing," the order of priests, is "enlightening," and of bishops
"perfecting," as Dionysius says (Eccl. Hier. v). But each of the
angels cleanses, enlightens, and perfects. Therefore there is no
distinction of orders among the angels.
_On the contrary,_ The Apostle says (Eph. 1:20,21) that "God has set
the Man Christ above all principality and power, and virtue, and
dominion": which are the various orders of the angels, and some of
them belong to one hierarchy, as will be explained (A. 6).
_I answer that,_ As explained above, one hierarchy is one
principality--that is, one multitude ordered in one way under the
rule of a prince. Now such a multitude would not be ordered, but
confused, if there were not in it different orders. So the nature of
a hierarchy requires diversity of orders.
This diversity of order arises from the diversity of offices and
actions, as appears in one city where there are different orders
according to the different actions; for there is one order of those
who judge, and another of those who fight, and another of those who
labor in the fields, and so forth.
But although one city thus comprises several orders, all may be
reduced to three, when we consider that every multitude has a
beginning, a middle, and an end. So in every city, a threefold order
of men is to be seen, some of whom are supreme, as the nobles; others
are the last, as the common people, while others hold a place between
these, as the middle-class [populus honorabilis]. In the same way we
find in each angelic hierarchy the orders distinguished according to
their actions and offices, and all this diversity is reduced to
three--namely, to the summit, the middle, and the base; and so in
every hierarchy Dionysius places three orders (Coel. Hier. vi).
Reply Obj. 1: Order is twofold. In one way it is taken as the order
comprehending in itself different grades; and in that way a hierarchy
is called an order. In another way one grade is called an order; and
in that sense the several orders of one hierarchy are so called.
Reply Obj. 2: All things are possessed in common by the angelic
society, some things, however, being held more excellently by some
than by others. Each gift is more perfectly possessed by the one who
can communicate it, than by the one who cannot communicate it; as the
hot thing which can communicate heat is more perfect that what is
unable to give heat. And the more perfectly anyone can communicate a
gift, the higher grade he occupies, as he is in the more perfect
grade of mastership who can teach a higher science. By this
similitude we can reckon the diversity of grades or orders among the
angels, according to their different offices and actions.
Reply Obj. 3: The inferior angel is superior to the highest man of
our hierarchy, according to the words, "He that is the lesser in the
kingdom of heaven, is greater than he"--namely, John the Baptist,
than whom "there hath not risen a greater among them that are born of
women" (Matt. 11:11). Hence the lesser angel of the heavenly
hierarchy can not only cleanse, but also enlighten and perfect, and
in a higher way than can the orders of our hierarchy. Thus the
heavenly orders are not distinguished by reason of these, but by
reason of other different acts.
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