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Objection 1: It would seem that an inferior angel can enlighten a
superior angel. For the ecclesiastical hierarchy is derived from, and
represents the heavenly hierarchy; and hence the heavenly Jerusalem is
called "our mother" (Gal. 4:26). But in the Church even
superiors are enlightened and taught by their inferiors, as the
Apostle says (1 Cor. 14:31): "You may all prophesy one by
one, that all may learn and all may be exhorted." Therefore,
likewise in the heavenly hierarchy, the superiors can be enlightened by
inferiors.
Objection 2: Further, as the order of corporeal substances depends
on the will of God, so also does the order of spiritual substances.
But, as was said above (Question 105, Article 6), God
sometimes acts outside the order of corporeal substances. Therefore
He also sometimes acts outside the order of spiritual substances, by
enlightening inferior otherwise than through their superiors.
Therefore in that way the inferiors enlightened by God can enlighten
superiors.
Objection 3: Further, one angel enlightens the other to whom he
turns, as was above explained (Article 1). But since this turning
to another is voluntary, the highest angel can turn to the lowest
passing over the others. Therefore he can enlighten him immediately;
and thus the latter can enlighten his superiors.
On the contrary, Dionysius says that "this is the Divine
unalterable law, that inferior things are led to God by the superior"
(Coel. Hier. iv; Eccl. Hier. v).
I answer that, The inferior angels never enlighten the superior, but
are always enlightened by them. The reason is, because, as above
explained (Question 105, Article 6), one order is under
another, as cause is under cause; and hence as cause is ordered to
cause, so is order to order. Therefore there is no incongruity if
sometimes anything is done outside the order of the inferior cause, to
be ordered to the superior cause, as in human affairs the command of
the president is passed over from obedience to the prince. So it
happens that God works miraculously outside the order of corporeal
nature, that men may be ordered to the knowledge of Him. But the
passing over of the order that belongs to spiritual substances in no way
belongs to the ordering of men to God; since the angelic operations
are not made known to us; as are the operations of sensible bodies.
Thus the order which belongs to spiritual substances is never passed
over by God; so that the inferiors are always moved by the superior,
and not conversely.
Reply to Objection 1: The ecclesiastical hierarchy imitates the
heavenly in some degree, but by a perfect likeness. For in the
heavenly hierarchy the perfection of the order is in proportion to its
nearness to God; so that those who are the nearer to God are the more
sublime in grade, and more clear in knowledge; and on that account the
superiors are never enlightened by the inferiors, whereas in the
ecclesiastical hierarchy, sometimes those who are the nearer to God in
sanctity, are in the lowest grade, and are not conspicuous for
science; and some also are eminent in one kind of science, and fail in
another; and on that account superiors may be taught by inferiors.
Reply to Objection 2: As above explained, there is no similarity
between what God does outside the order of corporeal nature, and that
of spiritual nature. Hence the argument does not hold.
Reply to Objection 3: An angel turns voluntarily to enlighten
another angel, but the angel's will is ever regulated by the Divine
law which made the order in the angels.
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