Summa Theologica Part I (Prima Pars) Part 164

Obj. 2: Further, the nearer an order is to G.o.d, the higher it is. But the order of "Thrones" is the nearest to G.o.d; for nothing is nearer to the sitter than the seat. Therefore the order of the "Thrones" is the highest.

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."

Obj. 4: Further, Gregory (Hom. xxiv in Evang.) places the "Princ.i.p.alities" above the "Powers." These therefore are not placed immediately above the Archangels, as Dionysius says (Coel. Hier. ix).

_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 "Princ.i.p.alities" first, then the "Archangels," and lastly the "Angels."

_I answer that,_ The grades of the angelic orders are a.s.signed by Gregory (Hom. xxiv in Ev.) and Dionysius (Coel. Hier. vii), who agree as regards all except the "Princ.i.p.alities" and "Virtues." For Dionysius places the "Virtues" beneath the "Dominations," and above the "Powers"; the "Princ.i.p.alities" beneath the "Powers" and above the "Archangels." Gregory, however, places the "Princ.i.p.alities" 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 "G.o.d set Him," i.e. Christ, "on His right hand in the heavenly places above all Princ.i.p.ality 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 Princ.i.p.alities, or Powers, all things were created by Him and in Him." Here he places the "Princ.i.p.alities"

between "Dominations" and "Powers," as does also Gregory.

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 G.o.d Himself; the second in the universal causes; and third in their application to particular effects. And because G.o.d 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 G.o.d, 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 "Princ.i.p.alities," "Angels," and "Archangels."

As regards the end, three things may be considered. For firstly we consider the end; then we acquire perfect knowledge of the end; thirdly, 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 G.o.d 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 G.o.d 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 G.o.d 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."

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."

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 "Princ.i.p.alities." 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.

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 Ghost, 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 G.o.d 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 "Princ.i.p.alities"; 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 "Princ.i.p.alities," who, as presiding over the government of peoples and kingdoms (which occupies the first and princ.i.p.al 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).

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 "Princ.i.p.alities," 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.

Reply Obj. 1: The angels' subjection to G.o.d 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 G.o.d.

Reply Obj. 2: The nearness to G.o.d designated by the name of the "Thrones," belongs also to the "Cherubim" and "Seraphim," and in a more excellent way, as above explained.

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 n.o.bler way in themselves than in lower things; whereas lower things are in higher things in a n.o.bler way than they are in themselves.

Therefore to know lower things is better than to love them; and to love the higher things, G.o.d above all, is better than to know them.

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 "Princ.i.p.alities" 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 "Princ.i.p.alities" 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."

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SEVENTH ARTICLE [I, Q. 108, Art. 7]

Whether the Orders Will Outlast the Day of Judgment?

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 princ.i.p.ality and power, when He shall have delivered up the kingdom to G.o.d and the Father," and this will be in the final consummation. Therefore for the same reason all others will be abolished in that state.

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.

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.

_On the contrary,_ It is written (Judges 5:20): "Stars remaining in their order and courses," which is applied to the angels. Therefore the angels will ever remain in their orders.

_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.

Reply Obj. 1: The princ.i.p.alities 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 G.o.d and the Father," i.e. when He shall have led the faithful to the enjoyment of G.o.d Himself.

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.

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.

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EIGHTH ARTICLE [I, Q. 108, Art. 8]

Whether Men Are Taken Up into the Angelic Orders?

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.

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.

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.

_On the contrary,_ The Lord says of the saints that, "they will be as the angels of G.o.d" (Matt. 22:30). _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 a.s.sumed into the angelic orders; for the natural distinction will always remain. In view of this distinction, some a.s.serted 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 G.o.d, 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 a.s.sumed into the angelic orders, but only virgins or the perfect; and that the other will const.i.tute 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 beat.i.tude of all is to cleave to G.o.d alone."

Reply Obj. 1: Grace is given to the angels in proportion to their natural gifts. This, however, does not apply to men, as above explained (A. 4; Q. 62, A. 6). So, as the inferior angels cannot be transferred to the natural grade of the superior, neither can they be transferred to the superior grade of grace; whereas men can ascend to the grade of grace, but not of nature.

Reply Obj. 2: The angels according to the order of nature are between us and G.o.d; and therefore according to the common law not only human affairs are administered by them, but also all corporeal matters. But holy men even after this life are of the same nature with ourselves; and hence according to the common law they do not administer human affairs, "nor do they interfere in the things of the living," as Augustine says (De cura pro mortuis xiii, xvi). Still, by a certain special dispensation it is sometimes granted to some of the saints to exercise these offices; by working miracles, by coercing the demons, or by doing something of that kind, as Augustine says (De cura pro mortuis xvi).

Reply Obj. 3: It is not erroneous to say that men are transferred to the penalty of demons; but some erroneously stated that the demons are nothing but souls of the dead; and it is this that Chrysostom rejects.

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QUESTION 109

THE ORDERING OF THE BAD ANGELS (In Four Articles)

We now consider the ordering of the bad angels; concerning which there are four points of inquiry:

(1) Whether there are orders among the demons?

(2) Whether among them there is precedence?

(3) Whether one enlightens another?

(4) Whether they are subject to the precedence of the good angels?

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FIRST ARTICLE [I, Q. 109, Art. 1]

Whether There Are Orders Among the Demons?

Objection 1: It would seem that there are no orders among the demons.

For order belongs to good, as also mode, and species, as Augustine says (De Nat. Boni iii); and on the contrary, disorder belongs to evil. But there is nothing disorderly in the good angels. Therefore in the bad angels there are no orders.