Whether the Grades of the Orders Are Properly Assigned?
Objection 1: It would seem that the grades of the orders are not
properly assigned. For the order of prelates is the highest. But the
names of "Dominations," "Principalities," and "Powers" of themselves
imply prelacy. Therefore these orders ought not to be supreme.
Obj. 2: Further, the nearer an order is to God, the higher it is. But
the order of "Thrones" is the nearest to God; for nothing is nearer
to the sitter than the seat. Therefore the order of the "Thrones" is
the highest.
Obj. 3: Further, knowledge comes before love, and intellect is higher
than will. Therefore the order of "Cherubim" seems to be higher than
the "Seraphim."
Obj. 4: Further, Gregory (Hom. xxiv in Evang.) places the
"Principalities" above the "Powers." These therefore are not placed
immediately above the Archangels, as Dionysius says (Coel. Hier. ix).
_On the contrary,_ Dionysius (Coel. Hier. vii), places in the highest
hierarchy the "Seraphim" as the first, the "Cherubim" as the middle,
the "Thrones" as the last; in the middle hierarchy he places the
"Dominations," as the first, the "Virtues" in the middle, the
"Powers" last; in the lowest hierarchy the "Principalities" first,
then the "Archangels," and lastly the "Angels."
_I answer that,_ The grades of the angelic orders are assigned by
Gregory (Hom. xxiv in Ev.) and Dionysius (Coel. Hier. vii), who agree
as regards all except the "Principalities" and "Virtues." For
Dionysius places the "Virtues" beneath the "Dominations," and above
the "Powers"; the "Principalities" beneath the "Powers" and above the
"Archangels." Gregory, however, places the "Principalities" between
the "Dominations" and the "Powers"; and the "Virtues" between the
"Powers" and the "Archangels." Each of these placings may claim
authority from the words of the Apostle, who (Eph. 1:20,21)
enumerates the middle orders, beginning from the lowest saying that
"God set Him," i.e. Christ, "on His right hand in the heavenly places
above all Principality and Power, and Virtue, and Dominion." Here he
places "Virtues" between "Powers" and "Dominations," according to the
placing of Dionysius. Writing however to the Colossians (1:16),
numbering the same orders from the highest, he says: "Whether
Thrones, or Dominations, or Principalities, or Powers, all things
were created by Him and in Him." Here he places the "Principalities"
between "Dominations" and "Powers," as does also Gregory.
Let us then first examine the reason for the ordering of Dionysius,
in which we see, that, as said above (A. 1), the highest hierarchy
contemplates the ideas of things in God Himself; the second in the
universal causes; and third in their application to particular
effects. And because God is the end not only of the angelic
ministrations, but also of the whole creation, it belongs to the first
hierarchy to consider the end; to the middle one belongs the universal
disposition of what is to be done; and to the last belongs the
application of this disposition to the effect, which is the carrying
out of the work; for it is clear that these three things exist in
every kind of operation. So Dionysius, considering the properties of
the orders as derived from their names, places in the first hierarchy
those orders the names of which are taken from their relation to God,
the "Seraphim," "Cherubim," and "Thrones"; and he places in the middle
hierarchy those orders whose names denote a certain kind of common
government or disposition--the "Dominations," "Virtues," and
"Powers"; and he places in the third hierarchy the orders whose names
denote the execution of the work, the "Principalities," "Angels," and
"Archangels."
As regards the end, three things may be considered. For firstly we
consider the end; then we acquire perfect knowledge of the end;
thirdly, we fix our intention on the end; of which the second is an
addition to the first, and the third an addition to both. And because
God is the end of creatures, as the leader is the end of an army, as
the Philosopher says (Metaph. xii, Did. xi, 10); so a somewhat similar
order may be seen in human affairs. For there are some who enjoy the
dignity of being able with familiarity to approach the king or leader;
others in addition are privileged to know his secrets; and others
above these ever abide with him, in a close union. According to this
similitude, we can understand the disposition in the orders of the
first hierarchy; for the "Thrones" are raised up so as to be the
familiar recipients of God in themselves, in the sense of knowing
immediately the types of things in Himself; and this is proper to the
whole of the first hierarchy. The "Cherubim" know the Divine secrets
supereminently; and the "Seraphim" excel in what is the supreme
excellence of all, in being united to God Himself; and all this in
such a manner that the whole of this hierarchy can be called the
"Thrones"; as, from what is common to all the heavenly spirits
together, they are all called "Angels."
As regards government, three things are comprised therein, the first
of which is to appoint those things which are to be done, and this
belongs to the "Dominations"; the second is to give the power of
carrying out what is to be done, which belongs to the "Virtues"; the
third is to order how what has been commanded or decided to be done
can be carried out by others, which belongs to the "Powers."
The execution of the angelic ministrations consists in announcing
Divine things. Now in the execution of any action there are beginners
and leaders; as in singing, the precentors; and in war, generals and
officers; this belongs to the "Principalities." There are others who
simply execute what is to be done; and these are the "Angels." Others
hold a middle place; and these are the "Archangels," as above
explained.
This explanation of the orders is quite a reasonable one. For the
highest in an inferior order always has affinity to the lowest in the
higher order; as the lowest animals are near to the plants. Now the
first order is that of the Divine Persons, which terminates in the
Holy Ghost, Who is Love proceeding, with Whom the highest order of the
first hierarchy has affinity, denominated as it is from the fire of
love. The lowest order of the first hierarchy is that of the
"Thrones," who in their own order are akin to the "Dominations"; for
the "Thrones," according to Gregory (Hom. xxiv in Ev.), are so called
"because through them God accomplishes His judgments," since they are
enlightened by Him in a manner adapted to the immediate enlightening
of the second hierarchy, to which belongs the disposition of the
Divine ministrations. The order of the "Powers" is akin to the order
of the "Principalities"; for as it belongs to the "Powers" to impose
order on those subject to them, this ordering is plainly shown at once
in the name of "Principalities," who, as presiding over the government
of peoples and kingdoms (which occupies the first and principal place
in the Divine ministrations), are the first in the execution thereof;
"for the good of a nation is more divine than the good of one man"
(Ethic. i, 2); and hence it is written, "The prince of the kingdom of
the Persians resisted me" (Dan. 10:13).
The disposition of the orders which is mentioned by Gregory is also
reasonable. For since the "Dominations" appoint and order what belongs
to the Divine ministrations, the orders subject to them are arranged
according to the disposition of those things in which the Divine
ministrations are effected. Still, as Augustine says (De Trin. iii),
"bodies are ruled in a certain order; the inferior by the superior;
and all of them by the spiritual creature, and the bad spirit by the
good spirit." So the first order after the "Dominations" is called
that of "Principalities," who rule even over good spirits; then the
"Powers," who coerce the evil spirits; even as evil-doers are coerced
by earthly powers, as it is written (Rom. 13:3,4). After these come
the "Virtues," which have power over corporeal nature in the working
of miracles; after these are the "Angels" and the "Archangels," who
announce to men either great things above reason, or small things
within the purview of reason.
Reply Obj. 1: The angels' subjection to God is greater than their
presiding over inferior things; and the latter is derived from the
former. Thus the orders which derive their name from presiding are
not the first and highest; but rather the orders deriving their name
from their nearness and relation to God.
Reply Obj. 2: The nearness to God designated by the name of the
"Thrones," belongs also to the "Cherubim" and "Seraphim," and in a
more excellent way, as above explained.
Reply Obj. 3: As above explained (Q. 27, A. 3), knowledge takes place
accordingly as the thing known is in the knower; but love as the
lover is united to the object loved. Now higher things are in a
nobler way in themselves than in lower things; whereas lower things
are in higher things in a nobler way than they are in themselves.
Therefore to know lower things is better than to love them; and to
love the higher things, God above all, is better than to know them.
Reply Obj. 4: A careful comparison will show that little or no
difference exists in reality between the dispositions of the orders
according to Dionysius and Gregory. For Gregory expounds the name
"Principalities" from their "presiding over good spirits," which also
agrees with the "Virtues" accordingly as this name expressed a
certain strength, giving efficacy to the inferior spirits in the
execution of the Divine ministrations. Again, according to Gregory,
the "Virtues" seem to be the same as "Principalities" of Dionysius.
For to work miracles holds the first place in the Divine
ministrations; since thereby the way is prepared for the
announcements of the "Archangels" and the "Angels."
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