Part I (Prima Pars) Part 162 (1/2)
_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.
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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?
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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.