Summa Theologica Part I (Prima Pars) Part 162

_On the contrary,_ One man can speak to another alone; much more can this be the case among the angels.

_I answer that,_ As above explained (AA. 1, 2), the mental concept of one angel can be perceived by another when the angel who possesses the concept refers it by his will to another. Now a thing can be ordered through some cause to one thing and not to another; consequently the concept of one (angel) may be known by one and not by another; and therefore an angel can perceive the speech of one angel to another; whereas others do not, not through the obstacle of local distance, but on account of the will so ordering, as explained above.

From this appear the replies to the first and second objections.

Reply Obj. 3: Enlightenment is of those truths that emanate from the first rule of truth, which is the principle common to all the angels; and in that way all enlightenments are common to all. But speech may be of something ordered to the principle of the created will, which is proper to each angel; and in this way it is not necessary that these speeches should be common to all.

_______________________

QUESTION 108

OF THE ANGELIC DEGREES OF HIERARCHIES AND ORDERS (In Eight Articles)

We next consider the degrees of the angels in their hierarchies and orders; for it was said above (Q. 106, A. 3), that the superior angels enlighten the inferior angels; and not conversely.

Under this head there are eight points of inquiry:

(1) Whether all the angels belong to one hierarchy?

(2) Whether in one hierarchy there is only one order?

(3) Whether in one order there are many angels?

(4) Whether the distinction of hierarchies and orders is natural?

(5) Of the names and properties of each order.

(6) Of the comparison of the orders to one another.

(7) Whether the orders will outlast the Day of Judgment?

(8) Whether men are taken up into the angelic orders?

_______________________

FIRST ARTICLE [I, Q. 108, Art. 1]

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 mult.i.tude 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 princ.i.p.ality, 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 G.o.d, 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 princ.i.p.ality 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" princ.i.p.ality, as above explained. Now princ.i.p.ality includes two things: the prince himself and the mult.i.tude ordered under the prince. Therefore because there is one G.o.d, 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 partic.i.p.ators 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 princ.i.p.ality on the part of the mult.i.tude ordered under the prince, then princ.i.p.ality is said to be "one" accordingly as the mult.i.tude 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 princ.i.p.alities: 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 G.o.d as the first universal principle, which mode of knowledge belongs to the first hierarchy, connected immediately with G.o.d, and, "as it were, placed in the vestibule of G.o.d," 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 mult.i.tude 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 princ.i.p.ality on the part of the ruler, inasmuch as a mult.i.tude is best ruled by one ruler, as the Philosopher a.s.serts in those pa.s.sages.

Reply Obj. 2: As regards knowing G.o.d 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.

_______________________

SECOND ARTICLE [I, Q. 108, Art. 2]

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 const.i.tuted 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 "G.o.d has set the Man Christ above all princ.i.p.ality 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 princ.i.p.ality--that is, one mult.i.tude ordered in one way under the rule of a prince. Now such a mult.i.tude 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 mult.i.tude 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 n.o.bles; others are the last, as the common people, while others hold a place between these, as the middle-cla.s.s [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.

_______________________

THIRD ARTICLE [I, Q. 108, Art. 3]

Whether There Are Many Angels in One Order?

Objection 1: It seems that there are not many angels in one order.

For it was shown above (Q. 50, A. 4), that all the angels are unequal. But equals belong to one order. Therefore there are not many angels in one order.

Obj. 2: Further, it is superfluous for a thing to be done by many, which can be done sufficiently by one. But that which belongs to one angelic office can be done sufficiently by one angel; so much more sufficiently than the one sun does what belongs to the office of the sun, as the angel is more perfect than a heavenly body. If, therefore, the orders are distinguished by their offices, as stated above (A. 2), several angels in one order would be superfluous.

Obj. 3: Further, it was said above (Obj. 1) that all the angels are unequal. Therefore, if several angels (for instance, three or four), are of one order, the lowest one of the superior order will be more akin to the highest of the inferior order than with the highest of his own order; and thus he does not seem to be more of one order with the latter than with the former. Therefore there are not many angels of one order.

_On the contrary,_ It is written: "The Seraphim cried to one another"

(Isa. 6:3). Therefore there are many angels in the one order of the Seraphim.