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Objection 1: It would seem that the orders of the angels are not
properly named. For all the heavenly spirits are called angels and
heavenly virtues. But common names should not be appropriated to
individuals. Therefore the orders of the angels and virtues are
ineptly named.
Objection 2: Further, it belongs to God alone to be Lord,
according to the words, "Know ye that the Lord He is God" (Ps.
99:3). Therefore one order of the heavenly spirits is not
properly called "Dominations."
Objection 3: Further, the name "Domination" seems to imply
government and likewise the names "Principalities" and "Powers."
Therefore these three names do not seem to be properly applied to three
orders.
Objection 4: Further, archangels are as it were angel princes.
Therefore this name ought not to be given to any other order than to
the "Principalities."
Objection 5: Further, the name "Seraphim" is derived from
ardor, which pertains to charity; and the name "Cherubim" from
knowledge. But charity and knowledge are gifts common to all the
angels. Therefore they ought not to be names of any particular
orders.
Objection 6: Further, Thrones are seats. But from the fact that
God knows and loves the rational creature He is said to sit within
it. Therefore there ought not to be any order of "Thrones" besides
the "Cherubim" and "Seraphim." Therefore it appears that the
orders of angels are not properly styled.
On the contrary is the authority of Holy Scripture wherein they are
so named. For the name "Seraphim" is found in Is. 6:2; the
name "Cherubim" in Ezech. 1 (Cf. 10:15,20);
"Thrones" in Col. 1:16; "Dominations," "Virtues,"
"Powers," and "Principalities" are mentioned in Eph. 1:21;
the name "Archangels" in the canonical epistle of St. Jude
(9), and the name "Angels" is found in many places of
Scripture.
I answer that, As Dionysius says (Coel. Hier. vii), in the
names of the angelic orders it is necessary to observe that the proper
name of each order expresses its property. Now to see what is the
property of each order, we must consider that in coordinated things,
something may be found in a threefold manner: by way of property, by
way of excess, and by way of participation. A thing is said to be in
another by way of property, if it is adequate and proportionate to its
nature: by excess when an attribute is less than that to which it is
attributed, but is possessed thereby in an eminent manner, as we have
stated (Question 13, Article 2) concerning all the names which
are attributed to God: by participation, when an attribute is
possessed by something not fully but partially; thus holy men are
called gods by participation. Therefore, if anything is to be called
by a name designating its property, it ought not to be named from what
it participates imperfectly, nor from that which it possesses in
excess, but from that which is adequate thereto; as, for instance,
when we wish properly to name a man, we should call him a "rational
substance," but not an "intellectual substance," which latter is
the proper name of an angel; because simple intelligence belongs to an
angel as a property, and to man by participation; nor do we call him a
"sensible substance," which is the proper name of a brute; because
sense is less than the property of a man, and belongs to man in a more
excellent way than to other animals.
So we must consider that in the angelic orders all spiritual
perfections are common to all the angels, and that they are all more
excellently in the superior than in the inferior angels. Further, as
in these perfections there are grades, the superior perfection belongs
to the superior order as its property, whereas it belongs to the
inferior by participation; and conversely the inferior perfection
belongs to the inferior order as its property, and to the superior by
way of excess; and thus the superior order is denominated from the
superior perfection.
So in this way Dionysius (Coel. Hier. vii) explains the names of
the orders accordingly as they befit the spiritual perfections they
signify. Gregory, on the other hand, in expounding these names
(Hom. xxxiv in Evang.) seems to regard more the exterior
ministrations; for he says that "angels are so called as announcing
the least things; and the archangels in the greatest; by the virtues
miracles are wrought; by the powers hostile powers are repulsed; and
the principalities preside over the good spirits themselves."
Reply to Objection 1: Angel means "messenger." So all the
heavenly spirits, so far as they make known Divine things, are called
"angels." But the superior angels enjoy a certain excellence, as
regards this manifestation, from which the superior orders are
denominated. The lowest order of angels possess no excellence above
the common manifestation; and therefore it is denominated from
manifestation only; and thus the common name remains as it were proper
to the lowest order, as Dionysius says (Coel. Hier. v). Or we
may say that the lowest order can be specially called the order of
"angels," forasmuch as they announce things to us immediately.
"Virtue" can be taken in two ways. First, commonly, considered as
the medium between the essence and the operation, and in that sense all
the heavenly spirits are called heavenly virtues, as also "heavenly
essences." Secondly, as meaning a certain excellence of strength;
and thus it is the proper name of an angelic order. Hence Dionysius
says (Coel. Hier. viii) that the "name 'virtues' signifies a
certain virile and immovable strength"; first, in regard of those
Divine operations which befit them; secondly, in regard to receiving
Divine gifts. Thus it signifies that they undertake fearlessly the
Divine behests appointed to them; and this seems to imply strength of
mind.
Reply to Objection 2: As Dionysius says (Div. Nom. xii):
"Dominion is attributed to God in a special manner, by way of
excess: but the Divine word gives the more illustrious heavenly
princes the name of Lord by participation, through whom the inferior
angels receive the Divine gifts." Hence Dionysius also states
(Coel. Hier. viii) that the name "Domination" means first "a
certain liberty, free from servile condition and common subjection,
such as that of plebeians, and from tyrannical oppression," endured
sometimes even by the great. Secondly, it signifies "a certain rigid
and inflexible supremacy which does not bend to any servile act, or to
the act, of those who are subject to or oppressed by tyrants."
Thirdly, it signifies "the desire and participation of the true
dominion which belongs to God." Likewise the name of each order
signifies the participation of what belongs to God; as the name
"Virtues" signifies the participation of the Divine virtue; and the
same principle applies to the rest.
Reply to Objection 3: The names "Domination," "Power," and
"Principality" belong to government in different ways. The place of
a lord is only to prescribe what is to be done. So Gregory says
(Hom. xxiv in Evang.), that "some companies of the angels,
because others are subject to obedience to them, are called
dominations." The name "Power" points out a kind of order,
according to what the Apostle says, "He that resisteth the power,
resisteth the ordination of God" (Rm. 13:2). And so
Dionysius says (Coel. Hier. viii) that the name "Power"
signifies a kind of ordination both as regards the reception of Divine
things, and as regards the Divine actions performed by superiors
towards inferiors by leading them to things above. Therefore, to the
order of "Powers" it belongs to regulate what is to be done by those
who are subject to them. To preside [principari] as Gregory says
(Hom. xxiv in Ev.) is "to be first among others," as being
first in carrying out what is ordered to be done. And so Dionysius
says (Coel. Hier. ix) that the name of "Principalities"
signifies "one who leads in a sacred order." For those who lead
others, being first among them, are properly called "princes,"
according to the words, "Princes went before joined with singers"
(Ps. 67:26).
Reply to Objection 4: The "Archangels," according to Dionysius
(Coel. Hier. ix), are between the "Principalities" and the
"Angels." A medium compared to one extreme seems like the other,
as participating in the nature of both extremes; thus tepid seems cold
compared to hot, and hot compared to cold. So the "Archangels" are
called the "angel princes"; forasmuch as they are princes as regards
the "Angels," and angels as regards the Principalities. But
according to Gregory (Hom. xxiv in Ev.) they are called
"Archangels," because they preside over the one order of the
"Angels"; as it were, announcing greater things: and the
"Principalities" are so called as presiding over all the heavenly
"Virtues" who fulfil the Divine commands.
Reply to Objection 5: The name "Seraphim" does not come from
charity only, but from the excess of charity, expressed by the word
ardor or fire. Hence Dionysius (Coel. Hier. vii) expounds the
name "Seraphim" according to the properties of fire, containing an
excess of heat. Now in fire we may consider three things. First,
the movement which is upwards and continuous. This signifies that they
are borne inflexibly towards God. Secondly, the active force which
is "heat," which is not found in fire simply, but exists with a
certain sharpness, as being of most penetrating action, and reaching
even to the smallest things, and as it were, with superabundant
fervor; whereby is signified the action of these angels, exercised
powerfully upon those who are subject to them, rousing them to a like
fervor, and cleansing them wholly by their heat. Thirdly we consider
in fire the quality of clarity, or brightness; which signifies that
these angels have in themselves an inextinguishable light, and that
they also perfectly enlighten others.
In the same way the name "Cherubim" comes from a certain excess of
knowledge; hence it is interpreted "fulness of knowledge," which
Dionysius (Coel. Hier. vii) expounds in regard to four things:
the perfect vision of God; the full reception of the Divine Light;
their contemplation in God of the beauty of the Divine order; and in
regard to the fact that possessing this knowledge fully, they pour it
forth copiously upon others.
Reply to Objection 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. Secondly, 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.
Thirdly, 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. Fourthly,
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.
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