Ad sextum dicendum quod ordo thronorum habet excellentiam prae inferioribus ordinibus in hoc, quod immediate in Deo rationes divinorum operum cognoscere possunt. Sed Cherubim habent excellentiam scientiae; Seraphim vero excellentiam ardoris. Et licet in his duabus excellentiis includatur tertia, non tamen in illa quae est thronorum, includuntur aliae duae. Et ideo ordo thronorum distinguitur ab ordine Cherubim et Seraphim. Hoc enim est commune in omnibus, quod excellentia inferioris continetur in excellentia superioris, et non e converso. Exponit autem Dionysius nomen thronorum, per convenientiam ad materiales sedes. In quibus est quatuor considerare. Primo quidem, situm, quia sedes supra terram elevantur. Et sic ipsi angeli qui throni dicuntur, elevantur usque ad hoc, quod in Deo immediate rationes rerum cognoscant. Secundo in materialibus sedibus consideratur firmitas, quia in ipsis aliquis firmiter sedet. Hic autem est e converso, nam ipsi angeli firmantur per Deum. Tertio, quia sedes suscipit sedentem, et in ea deferri potest. Sic et isti angeli suscipiunt Deum in seipsis, et eum quodammodo ad inferiores ferunt. Quarto, ex figura, quia sedes ex una parte est aperta ad suscipiendum sedentem. Ita et isti angeli sunt per promptitudinem aperti ad suscipiendum Deum, et famulandum ipsi. 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. Second, 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. Third, 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. Fourth, 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. Articulus 6 Article 6 Utrum convenienter gradus ordinum assignentur Whether the grades of the orders are properly assigned? Ad sextum sic proceditur. Videtur quod inconvenienter gradus ordinum assignentur. Ordo enim praelatorum videtur esse supremus. Sed dominationes, principatus et potestates ex ipsis nominibus praelationem quandam habent. Ergo isti ordines debent esse inter omnes supremi. 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. Praeterea, quanto aliquis ordo est Deo propinquior, tanto est superior. Sed ordo thronorum videtur esse Deo propinquissimus, nihil enim coniungitur propinquius sedenti, quam sua sedes. Ergo ordo thronorum est altissimus. 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. Praeterea, scientia est prior quam amor; et intellectus videtur esse altior quam voluntas. Ergo et ordo Cherubim videtur esse altior quam ordo Seraphim. 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. Praeterea, Gregorius ponit principatus supra potestates. Non ergo collocantur immediate supra Archangelos, ut Dionysius dicit. 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). Sed contra est quod Dionysius ponit, in prima quidem hierarchia. Seraphim ut primos, Cherubim ut medios, thronos ut ultimos; in media vero, dominationes ut primos, virtutes ut medios, potestates ut ultimos; in ultima, principatus ut primos, Archangelos ut medios, Angelos ut ultimos. 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. Respondeo dicendum quod gradus angelicorum ordinum assignant et Gregorius et Dionysius, quantum ad alia quidem convenienter, sed quantum ad principatus et virtutes differenter. Nam Dionysius collocat virtutes sub dominationibus et supra potestates, principatus autem sub potestatibus et supra Archangelos, Gregorius autem ponit principatus in medio dominationum et potestatum, virtutes vero in medio potestatum et Archangelorum. Et utraque assignatio fulcimentum habere potest ex auctoritate apostoli. Qui, medios ordines ascendendo enumerans, dicit, Ephes. I, quod Deus constituit illum, scilicet Christum, ad dexteram suam in caelestibus, supra omnem principatum et potestatem et virtutem et dominationem, ubi virtutem ponit inter potestatem et dominationem, secundum assignationem Dionysii. Sed ad Coloss. I, enumerans eosdem ordines descendendo, dicit, sive throni, sive dominationes, sive principatus, sive potestates, omnia per ipsum et in ipso creata sunt, ubi principatus ponit medios inter dominationes et potestates, secundum assignationem Gregorii. 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. Primo igitur videamus rationem assignationis Dionysii. In qua considerandum est quod, sicut supra dictum est, prima hierarchia accipit rationes rerum in ipso Deo; secunda vero in causis universalibus; tertia vero secundum determinationem ad speciales effectus. Et quia Deus est finis non solum angelicorum ministeriorum, sed etiam totius creaturae, ad primam hierarchiam pertinet consideratio finis; ad mediam vero dispositio universalis de agendis; ad ultimam autem applicatio dispositionis ad effectum, quae est operis executio; haec enim tria manifestum est in qualibet operatione inveniri. Et ideo Dionysius, ex nominibus ordinum proprietates illorum considerans, illos ordines in prima hierarchia posuit, quorum nomina imponuntur per respectum ad Deum, scilicet Seraphim et Cherubim et thronos. Illos vero ordines posuit in media hierarchia, quorum nomina designant communem quandam gubernationem sive dispositionem, scilicet dominationes, virtutes et potestates. Illos vero ordines posuit in tertia hierarchia, quorum nomina designant operis executionem, scilicet principatus, Angelos et Archangelos. 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. In respectu autem ad finem, tria considerari possunt, nam primo, aliquis considerat finem; secundo vero, perfectam finis cognitionem accipit; tertio vero, intentionem suam in ipso defigit; quorum secundum ex additione se habet ad primum, et tertium ad utrumque. Et quia Deus est finis creaturarum sicut dux est finis exercitus, ut dicitur in XII Metaphys., potest aliquid simile huius ordinis considerari in rebus humanis, nam quidam sunt qui hoc habent dignitatis, ut per seipsos familiariter accedere possunt ad regem vel ducem; quidam vero super hoc habent, ut etiam secreta eius cognoscant; alii vero insuper circa ipsum semper inhaerent, quasi ei coniuncti. Et secundum hanc similitudinem accipere possumus dispositionem ordinum primae hierarchiae. Nam throni elevantur ad hoc, quod Deum familiariter in seipsis recipiant, secundum quod rationes rerum in ipso immediate cognoscere possunt, quod est proprium totius primae hierarchiae. Cherubim vero supereminenter divina secreta cognoscunt. Seraphim vero excellunt in hoc quod est omnium supremum, scilicet Deo ipsi uniri. Ut sic ab eo quod est commune toti hierarchiae, denominetur ordo thronorum; sicut ab eo quod est commune omnibus caelestibus spiritibus, denominatur ordo Angelorum. As regards the end, three things may be considered. For first we consider the end; then we acquire perfect knowledge of the end; third, 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. Ad gubernationis autem rationem tria pertinent. Quorum primum est definitio eorum quae agenda sunt, quod est proprium dominationum. Secundum autem est praebere facultatem ad implendum, quod pertinet ad virtutes. Tertium autem est ordinare qualiter ea quae praecepta vel definita sunt, impleri possint, ut aliqui exequantur, et hoc pertinet ad potestates. 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. Executio autem angelicorum ministeriorum consistit in annuntiando divina. In executione autem cuiuslibet actus, sunt quidam quasi incipientes actionem et alios ducentes, sicut in cantu praecentores, et in bello illi qui alios ducunt et dirigunt, et hoc pertinet ad principatus. Alii vero sunt qui simpliciter exequuntur, et hoc pertinet ad Angelos. Alii vero medio modo se habent, quod ad Archangelos pertinet, ut supra dictum est. 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. Invenitur autem congrua haec ordinum assignatio. Nam semper summum inferioris ordinis affinitatem habet cum ultimo superioris; sicut infima animalia parum distant a plantis. Primus autem ordo est divinarum personarum, qui terminatur ad spiritum sanctum, qui est amor procedens, cum quo affinitatem habet supremus ordo primae hierarchiae, ab incendio amoris denominatus. Infimus autem ordo primae hierarchiae est thronorum, qui ex suo nomine habent quandam affinitatem cum dominationibus, nam throni dicuntur, secundum Gregorium, per quos Deus sua iudicia exercet; accipiunt enim divinas illuminationes per convenientiam ad immediate illuminandum secundam hierarchiam, ad quam pertinet dispositio divinorum ministeriorum. Ordo vero potestatum affinitatem habet cum ordine principatuum, nam cum potestatum sit ordinationem subiectis imponere, haec ordinatio statim in nomine principatuum designatur, qui sunt primi in executione divinorum ministeriorum, utpote praesidentes gubernationi gentium et regnorum, quod est primum et praecipuum in divinis ministeriis; nam bonum gentis est divinius quam bonum unius hominis. Unde dicitur Dan. X, princeps regni Persarum restitit mihi. 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 Spirit, 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). Dispositio etiam ordinum quam Gregorius ponit, congruitatem habet. Nam cum dominationes sint definientes et praecipientes ea quae ad divina ministeria pertinent, ordines eis subiecti disponuntur secundum dispositionem eorum in quos divina ministeria exercentur ut autem Augustinus dicit in III de Trin., corpora quodam ordine reguntur, inferiora per superiora, et omnia per spiritualem creaturam; et spiritus malus per spiritum bonum. Primus ergo ordo post dominationes dicitur principatuum, qui etiam bonis spiritibus principantur. Deinde potestates, per quas arcentur mali spiritus, sicut per potestates terrenas arcentur malefactores, ut habetur Rom. XIII. Post quas sunt virtutes, quae habent potestatem super corporalem naturam in operatione miraculorum. Post quas sunt Archangeli et Angeli, qui nuntiant hominibus vel magna, quae sunt supra rationem; vel parva, ad quae ratio se extendere potest. 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. Ad primum ergo dicendum quod in angelis potius est quod subiiciuntur Deo, quam quod inferioribus praesident, et hoc derivatur ex illo. Et ideo ordines nominati a praelatione non sunt supremi, sed magis ordines nominati a conversione ad Deum. 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. Ad secundum dicendum quod illa propinquitas ad Deum quae designatur nomine thronorum, convenit etiam Cherubim et Seraphim, et excellentius, ut dictum est. 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. Ad tertium dicendum quod, sicut supra dictum est, cognitio est secundum quod cognita sunt in cognoscente; amor autem secundum quod amans unitur rei amatae. Superiora autem nobiliori modo sunt in seipsis quam in inferioribus, inferiora vero nobiliori modo in superioribus quam in seipsis. Et ideo inferiorum quidem cognitio praeeminet dilectioni, superiorum autem dilectio, et praecipue Dei, praeeminet cognitioni. 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. Ad quartum dicendum quod, si quis diligenter consideret dispositiones ordinum secundum Dionysium et Gregorium, parum vel nihil differunt, si ad rem referantur. Exponit enim Gregorius principatuum nomen ex hoc, quod bonis spiritibus praesunt, et hoc convenit virtutibus, secundum quod in nomine virtutum intelligitur quaedam fortitudo dans efficaciam inferioribus spiritibus ad exequenda divina ministeria. Rursus virtutes, secundum Gregorium, videntur esse idem quod principatus secundum Dionysium. Nam hoc est primum in divinis ministeriis, miracula facere, per hoc enim paratur via Annuntiationi Archangelorum et Angelorum. 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. Articulus 7 Article 7 Utrum ordines remanebunt post diem iudicii Whether the orders will outlast the day of judgment? Ad septimum sic proceditur. Videtur quod ordines non remanebunt post diem iudicii. Dicit enim apostolus, I ad Cor. XV, quod Christus evacuabit omnem principatum et potestatem, cum tradiderit regnum Deo et patri, quod erit in ultima consummatione. Pari ergo ratione, in illo statu omnes alii ordines evacuabuntur. Objection 1: It would seem that the orders of angels will not outlast the Day of Judgment. For the Apostle says (1 Cor 15:24), that Christ will bring to naught all principality and power, when He shall have delivered up the kingdom to God and the Father, and this will be in the final consummation. Therefore for the same reason all others will be abolished in that state. Praeterea, ad officium angelicorum ordinum pertinet purgare, illuminare et perficere. Sed post diem iudicii unus angelus non purgabit aut illuminabit aut perficiet alium, quia non proficient amplius in scientia. Ergo frustra ordines angelici remanerent. Obj. 2: Further, to the office of the angelic orders it belongs to cleanse, enlighten, and perfect. But after the Day of Judgment one angel will not cleanse, enlighten, or perfect another, because they will not advance any more in knowledge. Therefore the angelic orders would remain for no purpose. Praeterea, apostolus dicit, ad Heb. I, de angelis, quod omnes sunt administratorii spiritus, in ministerium missi propter eos qui haereditatem capiunt salutis, ex quo patet quod officia angelorum ordinantur ad hoc, quod homines ad salutem adducantur. Sed omnes electi usque ad diem iudicii salutem consequuntur. Non ergo post diem iudicii remanebunt officia et ordines angelorum. Obj. 3: Further, the Apostle says of the angels (Heb 1:14), that they are all ministering spirits, sent to minister to them who shall receive the inheritance of salvation; whence it appears that the angelic offices are ordered for the purpose of leading men to salvation. But all the elect are in pursuit of salvation until the Day of Judgment. Therefore the angelic offices and orders will not outlast the Day of Judgment. Sed contra est quod dicitur Iudic. V, stellae manentes in ordine et cursu suo, quod exponitur de angelis. Ergo angeli semper in suis ordinibus remanebunt. On the contrary, It is written (Judg 5:20): Stars remaining in their order and courses, which is applied to the angels. Therefore the angels will ever remain in their orders. Respondeo dicendum quod in ordinibus angelicis duo possunt considerari, scilicet distinctio graduum, et executio officiorum. Distinctio autem graduum est in angelis secundum differentiam gratiae et naturae, ut supra dictum est. Et utraque differentia semper in angelis remanebit. Non enim posset naturarum differentia ab eis auferri, nisi eis corruptis, differentia etiam gloriae erit in eis semper, secundum differentiam meriti praecedentis. Executio autem officiorum angelicorum aliquo modo remanebit post diem iudicii, et aliquo modo cessabit. Cessabit quidem, secundum quod eorum officia ordinantur ad perducendum aliquos ad finem, remanebit autem, secundum quod convenit in ultima finis consecutione. Sicut etiam alia sunt officia militarium ordinum in pugna, et in triumpho. I answer that, In the angelic orders we may consider two things; the distinction of grades, and the execution of their offices. The distinction of grades among the angels takes place according to the difference of grace and nature, as above explained (A. 4); and these differences will ever remain in the angels; for these differences of natures cannot be taken from them unless they themselves be corrupted. The difference of glory will also ever remain in them according to the difference of preceding merit. As to the execution of the angelic offices, it will to a certain degree remain after the Day of Judgment, and to a certain degree will cease. It will cease accordingly as their offices are directed towards leading others to their end; but it will remain, accordingly as it agrees with the attainment of the end. Thus also the various ranks of soldiers have different duties to perform in battle and in triumph. Ad primum ergo dicendum quod principatus et potestates evacuabuntur in illa finali consummatione quantum ad hoc, quod alios ad finem perducant, quia consecuto iam fine, non est necessarium tendere in finem. Et haec ratio intelligitur ex verbis apostoli, dicentis, cum tradiderit regnum Deo et patri, idest, cum perduxerit fideles ad fruendum ipso Deo. Reply Obj. 1: The principalities and powers will come to an end in that final consummation as regards their office of leading others to their end; because when the end is attained, it is no longer necessary to tend towards the end. This is clear from the words of the Apostle, When He shall have delivered up the kingdom of God and the Father, i.e., when He shall have led the faithful to the enjoyment of God Himself. Ad secundum dicendum quod actiones angelorum super alios angelos considerandae sunt secundum similitudinem actionum intelligibilium quae sunt in nobis. Inveniuntur autem in nobis multae intelligibiles actiones quae sunt ordinatae secundum ordinem causae et causati; sicut cum per multa media gradatim in unam conclusionem devenimus. Manifestum est autem quod cognitio conclusionis dependet ex omnibus mediis praecedentibus, non solum quantum ad novam acquisitionem scientiae, sed etiam quantum ad scientiae conservationem. Cuius signum est quod, si quis oblivisceretur aliquod praecedentium mediorum, opinionem quidem vel fidem de conclusione posset habere, sed non scientiam, ordine causarum ignorato. Sic igitur, cum inferiores angeli rationes divinorum operum cognoscant per lumen superiorum angelorum, dependet eorum cognitio ex lumine superiorum, non solum quantum ad novam acquisitionem scientiae, sed etiam quantum ad cognitionis conservationem. Licet ergo post iudicium non proficiant inferiores Aangeli in cognitione aliquarum rerum, non tamen propter hoc excluditur quin a superioribus illuminentur. Reply Obj. 2: The actions of angels over the other angels are to be considered according to a likeness to our own intellectual actions. In ourselves we find many intellectual actions which are ordered according to the order of cause and effect; as when we gradually arrive at one conclusion by many middle terms. Now it is manifest that the knowledge of a conclusion depends on all the preceding middle terms not only in the new acquisition of knowledge, but also as regards the keeping of the knowledge acquired. A proof of this is that when anyone forgets any of the preceding middle terms he can have opinion or belief about the conclusion, but not knowledge; as he is ignorant of the order of the causes. So, since the inferior angels know the types of the Divine works by the light of the superior angels, their knowledge depends on the light of the superior angels not only as regards the acquisition of knowledge, but also as regards the preserving of the knowledge possessed. So, although after the Judgment the inferior angels will not progress in the knowledge of some things, still this will not prevent their being enlightened by the superior angels. Ad tertium dicendum quod, etsi post diem iudicii homines non sint ulterius ad salutem adducendi per ministerium angelorum; tamen illi qui iam salutem erunt consecuti, aliquam illustrationem habebunt per angelorum officia. Reply Obj. 3: Although after the Day of Judgment men will not be led any more to salvation by the ministry of the angels, still those who are already saved will be enlightened through the angelic ministry. Articulus 8 Article 8 Utrum homines assumantur ad ordines angelorum Whether men are taken up into the angelic orders? Ad octavum sic proceditur. Videtur quod homines non assumantur ad ordines angelorum. Hierarchia enim humana continetur sub infima hierarchiarum caelestium, sicut infima sub media, et media sub prima. Sed angeli infimae hierarchiae nunquam transferentur in mediam aut in primam. Ergo neque homines transferentur ad ordines angelorum. Objection 1: It would seem that men are not taken up into the orders of the angels. For the human hierarchy is stationed beneath the lowest heavenly hierarchy, as the lowest under the middle hierarchy and the middle beneath the first. But the angels of the lowest hierarchy are never transferred into the middle, or the first. Therefore neither are men transferred to the angelic orders. Praeterea, ordinibus angelorum aliqua officia competunt, utpote custodire, miracula facere, daemones arcere, et huiusmodi, quae non videntur convenire animabus sanctorum. Ergo non transferentur ad ordines angelorum. Obj. 2: Further, certain offices belong to the orders of the angels, as to guard, to work miracles, to coerce the demons, and the like; which do not appear to belong to the souls of the saints. Therefore they are not transferred to the angelic orders. Praeterea, sicut boni angeli inducunt ad bonum, ita daemones inducunt ad malum. Sed erroneum est dicere quod animae hominum malorum convertantur in daemones, hoc enim Chrysostomus reprobat, super Matth. Ergo non videtur quod animae sanctorum transferantur ad ordines angelorum. Obj. 3: Further, as the good angels lead on to good, so do the demons to what is evil. But it is erroneous to say that the souls of bad men are changed into demons; for Chrysostom rejects this (Hom. xxviii in Matt.). Therefore it does not seem that the souls of the saints will be transferred to the orders of angels. Sed contra est quod dominus dicit, Matth. XXII, de sanctis, quod erunt sicut angeli Dei in caelo. On the contrary, The Lord says of the saints that, they will be as the angels of God (Matt 22:30). Respondeo dicendum quod, sicut supra dictum est, ordines angelorum distinguuntur et secundum conditionem naturae, et secundum dona gratiae. Si ergo considerentur angelorum ordines solum quantum ad gradum naturae, sic homines nullo modo assumi possunt ad ordines angelorum, quia semper remanebit naturarum distinctio. Quam quidam considerantes, posuerunt quod nullo modo homines transferri possunt ad aequalitatem angelorum. Quod est erroneum, repugnat enim promissioni Christi, dicentis, Lucae XX, quod filii resurrectionis erunt aequales angelis in caelis. Illud enim quod est ex parte naturae, se habet ut materiale in ratione ordinis, completivum vero est quod est ex dono gratiae, quae dependet ex liberalitate Dei, non ex ordine naturae. Et ideo per donum gratiae homines mereri possunt tantam gloriam, ut angelis aequentur secundum singulos angelorum gradus. Quod est homines ad ordines angelorum assumi. Quidam tamen dicunt quod ad ordines angelorum non assumuntur omnes qui salvantur, sed soli virgines vel perfecti; alii vero suum ordinem constituent, quasi condivisum toti societati angelorum. Sed hoc est contra Augustinum, qui dicit XII de Civ. Dei, quod non erunt duae societates hominum et angelorum, sed una, quia omnium beatitudo est adhaerere uni Deo. I answer that, As above explained (AA. 4,7), the orders of the angels are distinguished according to the conditions of nature and according to the gifts of grace. Considered only as regards the grade of nature, men can in no way be assumed into the angelic orders; for the natural distinction will always remain. In view of this distinction, some asserted that men can in no way be transferred to an equality with the angels; but this is erroneous, contradicting as it does the promise of Christ saying that the children of the resurrection will be equal to the angels in heaven (Luke 20:36). For whatever belongs to nature is the material part of an order; whilst that which perfects is from grace which depends on the liberality of God, and not on the order of nature. Therefore by the gift of grace men can merit glory in such a degree as to be equal to the angels, in each of the angelic grades; and this implies that men are taken up into the orders of the angels. Some, however, say that not all who are saved are assumed into the angelic orders, but only virgins or the perfect; and that the other will constitute their own order, as it were, corresponding to the whole society of the angels. But this is against what Augustine says (De Civ. Dei xii, 9), that there will not be two societies of men and angels, but only one; because the beatitude of all is to cleave to God alone.