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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.
Objection 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.
Objection 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.
On the contrary, Dionysius (Coel. Hier. vi) distinguishes three
hierarchies of angels.
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 (Question 55, Article 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). 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
(Article 6). In this way are the hierarchies distinguished on the
part of the multitude 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 to Objection 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.
Reply to Objection 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.
Reply to Objection 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.
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