Whether the Orders of the Angels Are Properly Named?
Objection 1: It would seem that the orders of the angels are not
properly named. For all the heavenly spirits are called angels and
heavenly virtues. But common names should not be appropriated to
individuals. Therefore the orders of the angels and virtues are
ineptly named.
Obj. 2: Further, it belongs to God alone to be Lord, according to the
words, "Know ye that the Lord He is God" (Ps. 99:3). Therefore one
order of the heavenly spirits is not properly called "Dominations."
Obj. 3: Further, the name "Domination" seems to imply government and
likewise the names "Principalities" and "Powers." Therefore these
three names do not seem to be properly applied to three orders.
Obj. 4: Further, archangels are as it were angel princes. Therefore
this name ought not to be given to any other order than to the
"Principalities."
Obj. 5: Further, the name "Seraphim" is derived from ardor, which
pertains to charity; and the name "Cherubim" from knowledge. But
charity and knowledge are gifts common to all the angels. Therefore
they ought not to be names of any particular orders.
Obj. 6: Further, Thrones are seats. But from the fact that God knows
and loves the rational creature He is said to sit within it.
Therefore there ought not to be any order of "Thrones" besides the
"Cherubim" and "Seraphim." Therefore it appears that the orders of
angels are not properly styled.
On the contrary is the authority of Holy Scripture wherein they are
so named. For the name "Seraphim" is found in Isa. 6:2; the name
"Cherubim" in Ezech. 1 (Cf. 10:15,20); "Thrones" in Col. 1:16;
"Dominations," "Virtues," "Powers," and "Principalities" are
mentioned in Eph. 1:21; the name "Archangels" in the canonical
epistle of St. Jude (9), and the name "Angels" is found in many
places of Scripture.
_I answer that,_ As Dionysius says (Coel. Hier. vii), in the names of
the angelic orders it is necessary to observe that the proper name of
each order expresses its property. Now to see what is the property of
each order, we must consider that in coordinated things, something
may be found in a threefold manner: by way of property, by way of
excess, and by way of participation. A thing is said to be in another
by way of property, if it is adequate and proportionate to its
nature: by excess when an attribute is less than that to which it is
attributed, but is possessed thereby in an eminent manner, as we have
stated (Q. 13, A. 2) concerning all the names which are attributed to
God: by participation, when an attribute is possessed by something
not fully but partially; thus holy men are called gods by
participation. Therefore, if anything is to be called by a name
designating its property, it ought not to be named from what it
participates imperfectly, nor from that which it possesses in excess,
but from that which is adequate thereto; as, for instance, when we
wish properly to name a man, we should call him a "rational
substance," but not an "intellectual substance," which latter is the
proper name of an angel; because simple intelligence belongs to an
angel as a property, and to man by participation; nor do we call him
a "sensible substance," which is the proper name of a brute; because
sense is less than the property of a man, and belongs to man in a
more excellent way than to other animals.
So we must consider that in the angelic orders all spiritual
perfections are common to all the angels, and that they are all more
excellently in the superior than in the inferior angels. Further, as
in these perfections there are grades, the superior perfection belongs
to the superior order as its property, whereas it belongs to the
inferior by participation; and conversely the inferior perfection
belongs to the inferior order as its property, and to the superior by
way of excess; and thus the superior order is denominated from the
superior perfection.
So in this way Dionysius (Coel. Hier. vii) explains the names of the
orders accordingly as they befit the spiritual perfections they
signify. Gregory, on the other hand, in expounding these names (Hom.
xxxiv in Evang.) seems to regard more the exterior ministrations; for
he says that "angels are so called as announcing the least things; and
the archangels in the greatest; by the virtues miracles are wrought;
by the powers hostile powers are repulsed; and the principalities
preside over the good spirits themselves."
Reply Obj. 1: Angel means "messenger." So all the heavenly spirits,
so far as they make known Divine things, are called "angels." But
the superior angels enjoy a certain excellence, as regards this
manifestation, from which the superior orders are denominated. The
lowest order of angels possess no excellence above the common
manifestation; and therefore it is denominated from manifestation
only; and thus the common name remains as it were proper to the
lowest order, as Dionysius says (Coel. Hier. v). Or we may say that
the lowest order can be specially called the order of "angels,"
forasmuch as they announce things to us immediately.
"Virtue" can be taken in two ways. First, commonly, considered as the
medium between the essence and the operation, and in that sense all
the heavenly spirits are called heavenly virtues, as also "heavenly
essences." Secondly, as meaning a certain excellence of strength; and
thus it is the proper name of an angelic order. Hence Dionysius says
(Coel. Hier. viii) that the "name 'virtues' signifies a certain
virile and immovable strength"; first, in regard of those Divine
operations which befit them; secondly, in regard to receiving Divine
gifts. Thus it signifies that they undertake fearlessly the Divine
behests appointed to them; and this seems to imply strength of mind.
Reply Obj. 2: As Dionysius says (Div. Nom. xii): "Dominion is
attributed to God in a special manner, by way of excess: but the
Divine word gives the more illustrious heavenly princes the name of
Lord by participation, through whom the inferior angels receive the
Divine gifts." Hence Dionysius also states (Coel. Hier. viii) that
the name "Domination" means first "a certain liberty, free from
servile condition and common subjection, such as that of plebeians,
and from tyrannical oppression," endured sometimes even by the great.
Secondly, it signifies "a certain rigid and inflexible supremacy
which does not bend to any servile act, or to the act of those who
are subject to or oppressed by tyrants." Thirdly, it signifies "the
desire and participation of the true dominion which belongs to God."
Likewise the name of each order signifies the participation of what
belongs to God; as the name "Virtues" signifies the participation of
the Divine virtue; and the same principle applies to the rest.
Reply Obj. 3: The names "Domination," "Power," and "Principality"
belong to government in different ways. The place of a lord is only
to prescribe what is to be done. So Gregory says (Hom. xxiv in
Evang.), that "some companies of the angels, because others are
subject to obedience to them, are called dominations." The name
"Power" points out a kind of order, according to what the Apostle
says, "He that resisteth the power, resisteth the ordination of God"
(Rom. 13:2). And so Dionysius says (Coel. Hier. viii) that the name
"Power" signifies a kind of ordination both as regards the reception
of Divine things, and as regards the Divine actions performed by
superiors towards inferiors by leading them to things above.
Therefore, to the order of "Powers" it belongs to regulate what is to
be done by those who are subject to them. To preside [principari] as
Gregory says (Hom. xxiv in Ev.) is "to be first among others," as
being first in carrying out what is ordered to be done. And so
Dionysius says (Coel. Hier. ix) that the name of "Principalities"
signifies "one who leads in a sacred order." For those who lead
others, being first among them, are properly called "princes,"
according to the words, "Princes went before joined with singers"
(Ps. 67:26).
Reply Obj. 4: The "Archangels," according to Dionysius (Coel. Hier.
ix), are between the "Principalities" and the "Angels." A medium
compared to one extreme seems like the other, as participating in the
nature of both extremes; thus tepid seems cold compared to hot, and
hot compared to cold. So the "Archangels" are called the "angel
princes"; forasmuch as they are princes as regards the "Angels," and
angels as regards the Principalities. But according to Gregory (Hom.
xxiv in Ev.) they are called "Archangels," because they preside over
the one order of the "Angels"; as it were, announcing greater things:
and the "Principalities" are so called as presiding over all the
heavenly "Virtues" who fulfil the Divine commands.
Reply Obj. 5: The name "Seraphim" does not come from charity only,
but from the excess of charity, expressed by the word ardor or fire.
Hence Dionysius (Coel. Hier. vii) expounds the name "Seraphim"
according to the properties of fire, containing an excess of heat.
Now in fire we may consider three things. First, the movement which
is upwards and continuous. This signifies that they are borne
inflexibly towards God. Secondly, the active force which is "heat,"
which is not found in fire simply, but exists with a certain
sharpness, as being of most penetrating action, and reaching even to
the smallest things, and as it were, with superabundant fervor;
whereby is signified the action of these angels, exercised powerfully
upon those who are subject to them, rousing them to a like fervor,
and cleansing them wholly by their heat. Thirdly we consider in fire
the quality of clarity, or brightness; which signifies that these
angels have in themselves an inextinguishable light, and that they
also perfectly enlighten others.
In the same way the name "Cherubim" comes from a certain excess of
knowledge; hence it is interpreted "fulness of knowledge," which
Dionysius (Coel. Hier. vii) expounds in regard to four things: the
perfect vision of God; the full reception of the Divine Light; their
contemplation in God of the beauty of the Divine order; and in regard
to the fact that possessing this knowledge fully, they pour it forth
copiously upon others.
Reply Obj. 6: The order of the "Thrones" excels the inferior orders
as having an immediate knowledge of the types of the Divine works;
whereas the "Cherubim" have the excellence of knowledge and the
"Seraphim" the excellence of ardor. And although these two excellent
attributes include the third, yet the gift belonging to the "Thrones"
does not include the other two; and so the order of the "Thrones" is
distinguished from the orders of the "Cherubim" and the "Seraphim."
For it is a common rule in all things that the excellence of the
inferior is contained in the superior, but not conversely. But
Dionysius (Coel. Hier. vii) explains the name "Thrones" by its
relation to material seats, in which we may consider four things.
First, the site; because seats are raised above the earth, and to
the angels who are called "Thrones" are raised up to the immediate
knowledge of the types of things in God. Secondly, because in
material seats is displayed strength, forasmuch as a person sits
firmly on them. But here the reverse is the case; for the angels
themselves are made firm by God. Thirdly, because the seat receives
him who sits thereon, and he can be carried thereupon; and so the
angels receive God in themselves, and in a certain way bear Him to
the inferior creatures. Fourthly, because in its shape, a seat is
open on one side to receive the sitter; and thus are the angels
promptly open to receive God and to serve Him.
_______________________