Quaestio 108 Question 108 De ordinatione angelorum secundum hierarchias et ordines The Angelic Degrees of Hierarchies and Orders Deinde considerandum est de ordinatione angelorum secundum hierarchias et ordines, dictum est enim quod superiores inferiores illuminant, et non e converso. 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. Et circa hoc quaeruntur octo. Under this head there are eight points of inquiry: Primo, utrum omnes angeli sint unius hierarchiae. (1) Whether all the angels belong to one hierarchy? Secundo, utrum in una hierarchia sit unus tantum ordo. (2) Whether in one hierarchy there is only one order? Tertio, utrum in uno ordine sint plures angeli. (3) Whether in one order there are many angels? Quarto, utrum distinctio hierarchiarum et ordinum sit a natura. (4) Whether the distinction of hierarchies and orders is natural? Quinto, de nominibus et proprietatibus singulorum ordinum. (5) Of the names and properties of each order. Sexto, de comparatione ordinum ad invicem. (6) Of the comparison of the orders to one another. Septimo, utrum ordines durent post diem iudicii. (7) Whether the orders will outlast the Day of Judgment? Octavo, utrum homines assumantur ad ordines angelorum. (8) Whether men are taken up into the angelic orders? Articulus 1 Article 1 Utrum omnes angeli sint unius hierarchiae Whether all the angels are of one hierarchy? Ad primum sic proceditur. Videtur quod omnes angeli sint unius hierarchiae. Cum enim angeli sint supremi inter creaturas, oportet dicere quod sint optime dispositi. Sed optima dispositio est multitudinis secundum quod continetur sub uno principatu; ut patet per philosophum, XII Metaphys., et in III Politic. Cum ergo hierarchia nihil sit aliud quam sacer principatus, videtur quod omnes angeli sint unius hierarchiae. 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. Praeterea, Dionysius dicit, in III cap. Cael. Hier., quod hierarchia est ordo, scientia et actio. Sed omnes angeli conveniunt in uno ordine ad Deum, quem cognoscunt, et a quo in suis actionibus regulantur. Ergo omnes angeli sunt unius hierarchiae. 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. Praeterea, sacer principatus, qui dicitur hierarchia, invenitur in hominibus et angelis. Sed omnes homines sunt unius hierarchiae. Ergo etiam omnes angeli sunt unius hierarchiae. 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. Sed contra est quod Dionysius, VI cap. Cael. Hier., distinguit tres hierarchias angelorum. On the contrary, Dionysius (Coel. Hier. vi) distinguishes three hierarchies of angels. Respondeo dicendum quod hierarchia est sacer principatus, ut dictum est. In nomine autem principatus duo intelliguntur, scilicet ipse princeps, et multitudo ordinata sub principe. Quia igitur unus est Deus princeps non solum omnium angelorum, sed etiam hominum, et totius creaturae; ideo non solum omnium angelorum, sed etiam totius rationalis creaturae, quae sacrorum particeps esse potest, una est hierarchia, secundum quod Augustinus dicit, in XII de Civ. Dei, duas esse civitates, hoc est societates, unam in bonis angelis et hominibus, alteram in malis. Sed si consideretur principatus ex parte multitudinis ordinatae sub principe, sic unus principatus dicitur secundum quod multitudo uno et eodem modo potest gubernationem principis recipere. Quae vero non possunt secundum eundem modum gubernari a principe, ad diversos principatus pertinent, sicut sub uno rege sunt diversae civitates, quae diversis reguntur legibus et ministris. Manifestum est autem quod homines alio modo divinas illuminationes percipiunt quam angeli, nam angeli percipiunt eas in intelligibili puritate, homines vero percipiunt eas sub sensibilium similitudinibus, ut Dionysius dicit I cap. Cael. Hier. Et ideo oportuit distingui humanam hierarchiam ab angelica. Et per eundem modum in angelis tres hierarchiae distinguuntur. Dictum est enim supra, dum de cognitione angelorum ageretur, quod superiores angeli habent universaliorem cognitionem veritatis quam inferiores. Huiusmodi autem universalis acceptio cognitionis secundum tres gradus in angelis distingui potest. Possunt enim rationes rerum de quibus angeli illuminantur, considerari tripliciter. Primo quidem, secundum quod procedunt a primo principio universali, quod est Deus, et iste modus convenit primae hierarchiae, quae immediate ad Deum extenditur, et quasi in vestibulis Dei collocatur, ut Dionysius dicit VII cap. Cael. Hier. Secundo vero, prout huiusmodi rationes dependent ab universalibus causis creatis, quae iam aliquo modo multiplicantur, et hic modus convenit secundae hierarchiae. Tertio autem modo, secundum quod huiusmodi rationes applicantur singulis rebus, et prout dependent a propriis causis, et hic modus convenit infimae hierarchiae. Quod plenius patebit, cum de singulis ordinibus agetur. Sic igitur distinguuntur hierarchiae ex parte multitudinis subiectae. 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). Second, forasmuch as these types depend on the universal created causes which in some way are already multiplied; which mode belongs to the second hierarchy. Third, 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. Unde manifestum est eos errare, et contra intentionem Dionysii loqui, qui ponunt in divinis personis hierarchiam quam vocant supercaelestem. In divinis enim personis est quidam ordo naturae, sed non hierarchiae. Nam, ut Dionysius dicit III cap. Cael. Hier., ordo hierarchiae est alios quidem purgari et illuminari et perfici, alios autem purgare et illuminare et perficere. Quod absit ut in divinis personis ponamus. 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. Ad primum ergo dicendum quod ratio illa procedit de principatu ex parte principis, quia optimum est quod multitudo regatur ab uno principe, ut philosophus in praedictis locis intendit. 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. Ad secundum dicendum quod, quantum ad cognitionem ipsius Dei, quem omnes uno modo, scilicet per essentiam, vident, non distinguuntur in angelis hierarchiae, sed quantum ad rationes rerum creatarum, ut dictum est. 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. Ad tertium dicendum quod omnes homines sunt unius speciei, et unus modus intelligendi est eis connaturalis, non sic autem est in angelis. Unde non est similis ratio. 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. Articulus 2 Article 2 Utrum in una hierarchia sint plures ordines Whether there are several orders in one hierarchy? Ad secundum sic proceditur. Videtur quod in una hierarchia non sint plures ordines. Multiplicata enim definitione, multiplicatur et definitum. Sed hierarchia, ut Dionysius dicit, est ordo. Si ergo sunt multi ordines, non erit una hierarchia, sed multae. 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. Praeterea, diversi ordines sunt diversi gradus. Sed gradus in spiritualibus constituuntur secundum diversa dona spiritualia. Sed in angelis omnia dona spiritualia sunt communia, quia nihil ibi singulariter possidetur. Ergo non sunt diversi ordines angelorum. 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. Praeterea, in ecclesiastica hierarchia distinguuntur ordines secundum purgare, illuminare et perficere, nam ordo diaconorum est purgativus, sacerdotum illuminativus, episcoporum perfectivus, ut Dionysius dicit V cap. Eccles. Hier. Sed quilibet angelus purgat, illuminat et perficit. Non ergo est distinctio ordinum in angelis. 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. Sed contra est quod apostolus dicit ad Ephes. I, quod Deus constituit Christum hominem supra omnem principatum et potestatem et virtutem et dominationem; qui sunt diversi ordines angelorum, et quidam eorum ad unam hierarchiam pertinent, ut infra patebit. 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). Respondeo dicendum quod, sicut dictum est, una hierarchia est unus principatus, idest una multitudo ordinata uno modo sub principis gubernatione. Non autem esset multitudo ordinata, sed confusa, si in multitudine diversi ordines non essent. Ipsa ergo ratio hierarchiae requirit ordinum diversitatem. 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. Quae quidem diversitas ordinum secundum diversa officia et actus consideratur. Sicut patet quod in una civitate sunt diversi ordines secundum diversos actus, nam alius est ordo iudicantium, alius pugnantium, alius laborantium in agris, et sic de aliis. 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. Sed quamvis multi sint unius civitatis ordines, omnes tamen ad tres possunt reduci, secundum quod quaelibet multitudo perfecta habet principium, medium et finem. Unde et in civitatibus triplex ordo hominum invenitur, quidam enim sunt supremi, ut optimates; quidam autem sunt infimi, ut vilis populus; quidam autem sunt medii, ut populus honorabilis. Sic igitur et in qualibet hierarchia angelica ordines distinguuntur secundum diversos actus et officia; et omnis ista diversitas ad tria reducitur, scilicet ad summum, medium et infimum. Et propter hoc in qualibet hierarchia Dionysius ponit tres ordines. 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. 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). Ad primum ergo dicendum quod ordo dupliciter dicitur. Uno modo, ipsa ordinatio comprehendens sub se diversos gradus, et hoc modo hierarchia dicitur ordo. Alio modo dicitur ordo gradus unus, et sic dicuntur plures ordines unius hierarchiae. 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. Ad secundum dicendum quod in societate angelorum omnia possidentur communiter; sed tamen quaedam excellentius habentur a quibusdam quam ab aliis. Unumquodque autem perfectius habetur ab eo qui potest illud communicare, quam ab eo qui non potest, sicut perfectius est calidum quod potest calefacere, quam quod non potest; et perfectius scit qui potest docere, quam qui non potest. Et quanto perfectius donum aliquis communicare potest, tanto in perfectiori gradu est, sicut in perfectiori gradu magisterii est qui potest docere altiorem scientiam. Et secundum hanc similitudinem consideranda est diversitas graduum vel ordinum in angelis, secundum diversa officia et actus. 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. Ad tertium dicendum quod inferior angelus est superior supremo homine nostrae hierarchiae; secundum illud Matth. XI, qui minor est in regno caelorum, maior est illo, scilicet Ioanne Baptista, quo nullus maior inter natos mulierum surrexit. Unde minor angelus caelestis hierarchiae potest non solum purgare sed illuminare et perficere, et altiori modo quam ordines nostrae hierarchiae. Et sic secundum distinctionem harum actionum non distinguuntur caelestes ordines; sed secundum alias differentias actionum. 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. Articulus 3 Article 3