LatineEnglish
Articulus Quintus
De Angelorum Hierarchiis, et choris
De Angelorum Hierarchiis, et choris
Fifth Article
On the Hierarchies and Choirs of the Angels
On the Hierarchies and Choirs of the Angels
797. "Quomodo se habeat," inquit S. Augustinus (Enchir. c. 58.) "beatissima illa et superna societas, quae ibi sint differentiae personarum, etc., dicant qui possunt, si tamen possunt probare quod dicunt: ego me ista ignorare confiteor." - Nihilominus non omnis de Hierarchia et ordinibus Angelorum doctrina ut inutilis rejicienda est. "Ad quid enim," ait S. Bernardus (de Cons. l. 5. c. 4.), "caelestium nomina innotuerunt, si ne opinari quidem salva fide aliquid licet de rebus quarum nomina sunt?"
797. "How that most blessed and supernal society has itself," says St. Augustine (Enchiridion, c. 58), "what differences of persons there are there, etc., let those say who can, if nevertheless they can prove what they say: I confess that I am ignorant of these things." - Nevertheless, not every doctrine concerning the hierarchy and orders of angels is to be rejected as useless. "For to what end," says St. Bernard (On Consideration, book 5, c. 4), "have the names of heavenly beings become known, if it is not even permitted, with faith preserved, to form an opinion about the things whose names they are?"
798. Itaque nomen Hierarchiae et Angelis, et hominibus commune est; significat enim juxta Graeci nominis etymologiam idem, quod sacer principatus, id est, collectionem personarum aliquo modo sacrarum sub aliquo Principe. Unde nec in rebus irrationabilibus inveniri potest, quia non sunt capaces principatus proprii, aut dignitatis sacrae; nec etiam Deo propter trinitatem personarum attribui potest, cum inter illas, nec sit principatus, nec ordo dignitatum, ut recte D. Thomas q. 108. a. 1. notavit cum Dionysio (de caelesti Hier. c. 3.) dicente: "Deum extra, et supra omnem esse Hierarchiam: nam omnis Hierarchia ad illius imitationem, et similitudinem existit." - Proprie igitur duplex solum distinguitur Hierarchia: caelestis, de qua hic agimus; et terrestris, quam Christus instituit in Ecclesia. - Nomine autem chori, seu ordinis significatur multitudo seu collectio magis specialis et intra Hierarchiam contenta personarum sacrarum peculiarem similitudinem inter se habentium. In quo vero consistat haec peculiaris similitudo paulo inferius dicetur.
798. Therefore the name hierarchy is common both to angels and to men. For according to the etymology of the Greek name it signifies the same thing as sacred principality, that is, a collection of persons in some way sacred under some Prince. Hence it cannot be found among irrational things, because they are not capable of proper principality or of sacred dignity; nor can it be attributed to God because of the trinity of persons, since among them there is neither principality nor an order of dignities, as St. Thomas rightly noted, q. 108, a. 1, with Dionysius (On the Celestial Hierarchy, c. 3), who says that "God is outside and above every hierarchy; for every hierarchy exists in imitation and likeness of him." - Properly, therefore, only a twofold hierarchy is distinguished: the heavenly, with which we are dealing here; and the earthly, which Christ instituted in the Church. - But by the name choir, or order, is signified a multitude or collection, more special and contained within a hierarchy, of sacred persons having among themselves a peculiar likeness. In what this peculiar likeness consists will be said a little below.
799. Hoc posito, est imprimis statuendum, esse in Angelis ordinem inferiorum et superiorum secundum varios dignitatum gradus, qui gradus, et in tribus Hierarchiis prima, secunda et tertia constituuntur, et ita novem sunt ordines, qui Angeli, Archangeli, Principatus, Potestates, Dominationes, Virtutes, Throni, Cherubini, ac Seraphini nominantur. Hoc fundamentum in communi sumptum abstrahendo a modo distinguendi, et ordinandi praedictos ordines certum fide est. Unde S. Augustinus (cont. Priscill. c. 11.) inquit: "Esse itaque sedes, Dominationes, Principatus, et Potestates in caelestibus apparatibus firmissime credo, et differre inter se aliquid, indubitata fide teneo: sed quaenam ista sint, et quid inter se differant, nescio."
799. This being posited, it must first be established that in angels there is an order of lower and higher according to various grades of dignities; these grades are constituted in three hierarchies, first, second, and third, and thus there are nine orders, which are named Angels, Archangels, Principalities, Powers, Dominations, Virtues, Thrones, Cherubim, and Seraphim. This foundation, taken in common and abstracting from the mode of distinguishing and ordering the aforesaid orders, is certain by faith. Hence St. Augustine (Against Priscillian, c. 11) says: "I most firmly believe that there are Seats, Dominations, Principalities, and Powers in the heavenly apparatuses, and I hold with undoubted faith that they differ among themselves in some way; but what these are, and what they differ in among themselves, I do not know."
800. Revera de Seraphim habemus Isai. 6. "Seraphim stabant super illud:" et aliquando post, "Volavit ad me unus de Seraphim." - De Cherubim Gen. 3. "Collocavit ante paradisum voluptatis Cherubim:" et Ezech. 10. "Cherubim stabant a dexteris domus." De Thronis, Dominationibus, Principatibus, et Potestatibus, ad Coloss. 1. "Sive Throni, sive Dominationes, sive Principatus, sive Potestates, omnia per ipsum et in ipso creata sunt." - De Virtutibus ad Ephes. 1. ubi etiam expressa mentio est quorundam aliorum ordinum, "Constituens ad dexteram suam in caelestibus supra omnem Principatum, et Potestatem, et Virtutem, et Dominationem." Et ne quis putet Apostolum voluisse hoc numero quaternario complecti totam multitudinem caelestium spirituum; addit: "Et omne nomen quod nominatur non solum in hoc saeculo, sed etiam in futuro." Quamquam etsi hoc ibi non adderet, sufficere posset quod alios alibi exprimat. - Archangeli nomen habemus 1. ad Thess. 4. "In jussu et in voce Archangeli," ac etiam in Epistola B. Judae.
De Angelis ad Rom. 8. "Neque Angeli, neque Principatus, neque virtutes." Matth. 18. "Angeli eorum in caelis." Joan. 5. "Angelus Domini descendebat secundum tempus in piscinam," et alibi saepe.
Porro etsi ex his Scripturis non sit prorsus evidens ordines istis vocabulis significatos, omnes inter se distingui: quia tamen eis accedit tum Ecclesiae, tum Sanctorum Patrum consensus; non sine magna temeritate posset quispiam id negare, et numerum praedictum vel imminuere vel augere. Ecclesia in Cantico "Te Deum," Angelos, Cherubim, et Seraphim ut distinctos recenset; similiterque in diversis praefationibus Canonis Missae Angelos, Archangelos, Dominationes, Virtutes, Potestates, Thronos, Cherubim, et Seraphim. In Antiphona ad primas Vesperas festi omnium Sanctorum, singulos velut distinctos simul commemorat.
De Angelis ad Rom. 8. "Neque Angeli, neque Principatus, neque virtutes." Matth. 18. "Angeli eorum in caelis." Joan. 5. "Angelus Domini descendebat secundum tempus in piscinam," et alibi saepe.
Porro etsi ex his Scripturis non sit prorsus evidens ordines istis vocabulis significatos, omnes inter se distingui: quia tamen eis accedit tum Ecclesiae, tum Sanctorum Patrum consensus; non sine magna temeritate posset quispiam id negare, et numerum praedictum vel imminuere vel augere. Ecclesia in Cantico "Te Deum," Angelos, Cherubim, et Seraphim ut distinctos recenset; similiterque in diversis praefationibus Canonis Missae Angelos, Archangelos, Dominationes, Virtutes, Potestates, Thronos, Cherubim, et Seraphim. In Antiphona ad primas Vesperas festi omnium Sanctorum, singulos velut distinctos simul commemorat.
800. Indeed, concerning the Seraphim we have Isaiah 6: "Seraphim were standing above it"; and a little afterward, "One of the Seraphim flew to me." - Concerning the Cherubim, Genesis 3: "He placed Cherubim before the paradise of pleasure"; and Ezekiel 10: "The Cherubim stood at the right side of the house." Concerning Thrones, Dominations, Principalities, and Powers, in Colossians 1: "Whether Thrones, or Dominations, or Principalities, or Powers, all things were created through him and in him." - Concerning Virtues, in Ephesians 1, where explicit mention is also made of certain other orders: "Setting him at his right hand in the heavenly places, above every Principality and Power and Virtue and Domination." And lest anyone think the Apostle wished by this fourfold number to embrace the whole multitude of heavenly spirits, he adds: "And every name that is named not only in this age, but also in the future one." Although even if he had not added this there, it could suffice that he names others elsewhere. - We have the name Archangel in 1 Thessalonians 4: "In command and in the voice of an Archangel," and also in the Epistle of Blessed Jude.
Concerning Angels, Romans 8 says: "Neither Angels, nor Principalities, nor Virtues." Matthew 18: "Their angels in heaven." John 5: "An angel of the Lord descended at a certain time into the pool," and often elsewhere.
Moreover, although from these Scriptures it is not altogether evident that the orders signified by these terms are all distinguished among themselves, nevertheless, because there is added to them the consensus both of the Church and of the holy Fathers, one could not deny this, nor diminish or increase the aforesaid number, without great temerity. The Church in the canticle Te Deum enumerates Angels, Cherubim, and Seraphim as distinct; and likewise in the various prefaces of the Canon of the Mass it enumerates Angels, Archangels, Dominations, Virtues, Powers, Thrones, Cherubim, and Seraphim. In the antiphon at First Vespers of the feast of All Saints, it commemorates each of them together as distinct.
Concerning Angels, Romans 8 says: "Neither Angels, nor Principalities, nor Virtues." Matthew 18: "Their angels in heaven." John 5: "An angel of the Lord descended at a certain time into the pool," and often elsewhere.
Moreover, although from these Scriptures it is not altogether evident that the orders signified by these terms are all distinguished among themselves, nevertheless, because there is added to them the consensus both of the Church and of the holy Fathers, one could not deny this, nor diminish or increase the aforesaid number, without great temerity. The Church in the canticle Te Deum enumerates Angels, Cherubim, and Seraphim as distinct; and likewise in the various prefaces of the Canon of the Mass it enumerates Angels, Archangels, Dominations, Virtues, Powers, Thrones, Cherubim, and Seraphim. In the antiphon at First Vespers of the feast of All Saints, it commemorates each of them together as distinct.
801. Tres igitur assignantur angelicae Hierarchiae - et in unaquaque, tres Angelorum ordines seu chori. In suprema hierarchia sunt Seraphim, Cherubim, Throni. In media, Dominationes, Virtutes, Potestates. - In infima Principatus, Archangeli, Angeli. Ita ex S. Dionysio (cc. 7-9.)
801. Therefore three angelic hierarchies are assigned, and in each one, three orders or choirs of angels. In the supreme hierarchy are Seraphim, Cherubim, Thrones. In the middle are Dominations, Virtues, Powers. In the lowest are Principalities, Archangels, Angels. Thus from St. Dionysius, chapters 7-9.
802. Haec autem nomina sumpta sunt ex eorum proprietatibus. Angeli nomen a munere omnibus Angelis commune sumptum est. Tamen quia illud ministerium generatim sumptum minimam in Angelis perfectionem indicat, nam quilibet gradus illius generis ad illam sufficit; ideo appropriatum est nomen illud infimo ordini, eo nimirum modo, quo nomen generis solet speciei minus perfectae accommodari.
Archangeli, dicuntur quasi principes Angeli, qui respectu Angelorum sunt Principes, respectu vero Principatuum sunt Angeli: vel etiam, qui principantur soli ordini Angelorum, quasi summa prae ipsis annuntiantes.
Principatus ita vocantur, quia omnibus Angelis et Archangelis praesunt in his, quae ad salutem omnium hominum tam privatorum, quam Principum, et tam singularum personarum, quam communitatum pertinent, tum instruendo, et illuminando, tum movendo, et praecipiendo juxta dispositionem divinae voluntatis sibi manifestatam.
Potestates, partim quia ordinant ea quae ab inferioribus agenda sunt: partim quia ministerio suo cohibent potestates infernales ne noceant quantum vellent.
Virtutes, quia quandam excellentiam habent in fortitudine, et per eos fiunt miracula.
Dominationes, quatenus Angeli hujus ordinis non sunt destinati ad aliqua circa mundi vel hominum gubernationem, per se exequenda, sed spirituali et excelso modo Principatus, Potestates, et Virtutes transcendunt, eosque ad sibi obediendum subjectos habent; ad quos proinde velut ad Dominos omne aliorum officium refertur.
Tertia Hierarchia, quo altior et elevatior est, eo minus nobis innotescit, et ideo pauca possumus de illa dicere, quia vix rationem distinguendi tres illos ordines declarare possumus. - Patres vero summa concordia docent, in illa Seraphim, Cherubim, et Thronos collocari, et incipiendo a perfectioribus, ita numerandos esse. - Docent etiam omnibus commune esse divinae majestati assistere, et in ejus laudibus perpetuo occupari, ita ut operibus divinae providentiae non intendant, nec ordinarie ad illa mittantur. Ideoque praesertim per diversas habitudines ad Deum, et majorem, vel minorem perfectionem, vel in actibus, quos circa ipsum exercent, vel in modo, quo illi uniuntur, aut immediatam influentiam ab illo recipiunt, distinguuntur.
Seraphim ergo perfectissimi censentur, quia ardentissimo amore in eum feruntur. - Cherubim vero in medio ordine collocantur, quia perfectione divinae scientiae eminent. - Throni sunt veluti sedes Dei, in quibus tamquam in excelsis Thronis Majestati divinae proportionatis sedet, et inhabitat.
Archangeli, dicuntur quasi principes Angeli, qui respectu Angelorum sunt Principes, respectu vero Principatuum sunt Angeli: vel etiam, qui principantur soli ordini Angelorum, quasi summa prae ipsis annuntiantes.
Principatus ita vocantur, quia omnibus Angelis et Archangelis praesunt in his, quae ad salutem omnium hominum tam privatorum, quam Principum, et tam singularum personarum, quam communitatum pertinent, tum instruendo, et illuminando, tum movendo, et praecipiendo juxta dispositionem divinae voluntatis sibi manifestatam.
Potestates, partim quia ordinant ea quae ab inferioribus agenda sunt: partim quia ministerio suo cohibent potestates infernales ne noceant quantum vellent.
Virtutes, quia quandam excellentiam habent in fortitudine, et per eos fiunt miracula.
Dominationes, quatenus Angeli hujus ordinis non sunt destinati ad aliqua circa mundi vel hominum gubernationem, per se exequenda, sed spirituali et excelso modo Principatus, Potestates, et Virtutes transcendunt, eosque ad sibi obediendum subjectos habent; ad quos proinde velut ad Dominos omne aliorum officium refertur.
Tertia Hierarchia, quo altior et elevatior est, eo minus nobis innotescit, et ideo pauca possumus de illa dicere, quia vix rationem distinguendi tres illos ordines declarare possumus. - Patres vero summa concordia docent, in illa Seraphim, Cherubim, et Thronos collocari, et incipiendo a perfectioribus, ita numerandos esse. - Docent etiam omnibus commune esse divinae majestati assistere, et in ejus laudibus perpetuo occupari, ita ut operibus divinae providentiae non intendant, nec ordinarie ad illa mittantur. Ideoque praesertim per diversas habitudines ad Deum, et majorem, vel minorem perfectionem, vel in actibus, quos circa ipsum exercent, vel in modo, quo illi uniuntur, aut immediatam influentiam ab illo recipiunt, distinguuntur.
Seraphim ergo perfectissimi censentur, quia ardentissimo amore in eum feruntur. - Cherubim vero in medio ordine collocantur, quia perfectione divinae scientiae eminent. - Throni sunt veluti sedes Dei, in quibus tamquam in excelsis Thronis Majestati divinae proportionatis sedet, et inhabitat.
802. These names, however, are taken from their properties. The name Angel is taken from the office common to all angels. Nevertheless, because that ministry, taken generally, indicates the least perfection in angels, for any grade of that genus suffices for it, that name is therefore appropriated to the lowest order, namely in the way in which the name of a genus is usually accommodated to the less perfect species.
Archangels are so called as if they are princely Angels, who with respect to Angels are Principalities, but with respect to Principalities are Angels; or also, those who rule only the order of Angels, as though announcing the highest things before them.
Principalities are so called because they preside over all Angels and Archangels in those things which pertain to the salvation of all men, both private persons and princes, and both individual persons and communities, by instructing and illuminating, and by moving and commanding according to the disposition of the divine will manifested to them.
Powers are so called partly because they order those things which are to be done by inferiors, partly because by their ministry they restrain the infernal powers lest they do as much harm as they would wish.
Virtues are so called because they have a certain excellence in strength, and through them miracles are performed.
Dominations are so called insofar as angels of this order are not destined of themselves to execute certain things concerning the governance of the world or of men, but in a spiritual and lofty mode they transcend Principalities, Powers, and Virtues, and have them subject to obeying themselves; and therefore, as to Lords, every office of the others is referred to them.
The third hierarchy, the higher and more elevated it is, is so much the less known to us; and therefore we can say little about it, because we can scarcely declare the reason for distinguishing those three orders. - But the Fathers, with the greatest concord, teach that Seraphim, Cherubim, and Thrones are placed in it, and that, beginning from the more perfect, they are to be numbered in this way. - They also teach that it is common to all of them to stand before the divine majesty and to be perpetually occupied in its praises, so that they do not attend to the works of divine providence, nor are they ordinarily sent to those works. Therefore they are distinguished especially by diverse relations to God and by greater or lesser perfection either in the acts which they exercise concerning him, or in the mode by which they are united to him, or by which they receive immediate influence from him.
Therefore the Seraphim are judged most perfect because they are borne toward him by most ardent love. - But Cherubim are placed in the middle order because they excel in the perfection of divine knowledge. - Thrones are, as it were, the seats of God, in which, as in lofty Thrones proportioned to the divine Majesty, he sits and dwells.
Archangels are so called as if they are princely Angels, who with respect to Angels are Principalities, but with respect to Principalities are Angels; or also, those who rule only the order of Angels, as though announcing the highest things before them.
Principalities are so called because they preside over all Angels and Archangels in those things which pertain to the salvation of all men, both private persons and princes, and both individual persons and communities, by instructing and illuminating, and by moving and commanding according to the disposition of the divine will manifested to them.
Powers are so called partly because they order those things which are to be done by inferiors, partly because by their ministry they restrain the infernal powers lest they do as much harm as they would wish.
Virtues are so called because they have a certain excellence in strength, and through them miracles are performed.
Dominations are so called insofar as angels of this order are not destined of themselves to execute certain things concerning the governance of the world or of men, but in a spiritual and lofty mode they transcend Principalities, Powers, and Virtues, and have them subject to obeying themselves; and therefore, as to Lords, every office of the others is referred to them.
The third hierarchy, the higher and more elevated it is, is so much the less known to us; and therefore we can say little about it, because we can scarcely declare the reason for distinguishing those three orders. - But the Fathers, with the greatest concord, teach that Seraphim, Cherubim, and Thrones are placed in it, and that, beginning from the more perfect, they are to be numbered in this way. - They also teach that it is common to all of them to stand before the divine majesty and to be perpetually occupied in its praises, so that they do not attend to the works of divine providence, nor are they ordinarily sent to those works. Therefore they are distinguished especially by diverse relations to God and by greater or lesser perfection either in the acts which they exercise concerning him, or in the mode by which they are united to him, or by which they receive immediate influence from him.
Therefore the Seraphim are judged most perfect because they are borne toward him by most ardent love. - But Cherubim are placed in the middle order because they excel in the perfection of divine knowledge. - Thrones are, as it were, the seats of God, in which, as in lofty Thrones proportioned to the divine Majesty, he sits and dwells.
803. Si quis autem quaerat de radice, seu ratione, qua diversi Angelorum ordines distinguuntur; dicendum est cum D. Th.: a) completive distinguuntur secundum dona gratiae. Nam "ordo gubernationis, qui est ordo multitudinis sub principatu existentis, attenditur per respectum ad finem. Finis autem consistit in visione divinae essentiae, qui est in immobili fruitione bonitatis ipsius; ad quem finem pertingere non possunt nisi per gratiam; unde secundum respectum ad hunc finem ordines distinguuntur in Angelis completive quidem secundum dona gratuita."
b) Dispositive distinguuntur secundum dona naturalia; "quia Angelis data sunt dona gratuita secundum capacitatem naturalium; quod non est in hominibus, ut supra dictum est, q. 62. a. 2. et 3."
c) Cum autem dona gratiae, sint gratiae gratum facientis, vel gratis datae; principaliter distinguuntur ordines Angelici secundum prima, quibus magis vel minus perfecte Deo adhaerent; secundario vero secundum altera. "Nomina autem," notat Suarez (de Angelis l. 1. c. 14. n. 15.) "ex his donis vel ministeriis sumpta sunt vel per ordinem ad Deum, vel per habitudinem ad homines: nam Angeli sunt quasi medii inter Deum et homines, nam per se, et quasi ab intrinseco in Deum tendunt, eique adhaerent; ex Dei autem providentia ad humanam salutem procurandam destinantur. Et quia prior habitudo praecipua est, inde primi etiam ordines Angelorum sua nomina sumunt, reliqui vero ex secunda."
d) Attamen etiam Chori supremae Hierarchiae distinguuntur non solum per ordinem ad Deum, sed etiam per influxum in inferiores ordines, et in nos, quem inde participant. Et sic Seraphim dicuntur non solum ut in se ardentes, sed etiam ut alios incendentes; Cherubim item non tantum ut scientes, sed etiam ut alios illuminantes. Et sic etiam Angeli tertii ordinis dicuntur Throni, quia Deus habitando in illis, tamquam in Thronis sedet, tum ut suam majestatem ostendat, tum ut alios ad reverentiam, et adorationem sui excitet, vel etiam ut illos gubernet, et judicet.
b) Dispositive distinguuntur secundum dona naturalia; "quia Angelis data sunt dona gratuita secundum capacitatem naturalium; quod non est in hominibus, ut supra dictum est, q. 62. a. 2. et 3."
c) Cum autem dona gratiae, sint gratiae gratum facientis, vel gratis datae; principaliter distinguuntur ordines Angelici secundum prima, quibus magis vel minus perfecte Deo adhaerent; secundario vero secundum altera. "Nomina autem," notat Suarez (de Angelis l. 1. c. 14. n. 15.) "ex his donis vel ministeriis sumpta sunt vel per ordinem ad Deum, vel per habitudinem ad homines: nam Angeli sunt quasi medii inter Deum et homines, nam per se, et quasi ab intrinseco in Deum tendunt, eique adhaerent; ex Dei autem providentia ad humanam salutem procurandam destinantur. Et quia prior habitudo praecipua est, inde primi etiam ordines Angelorum sua nomina sumunt, reliqui vero ex secunda."
d) Attamen etiam Chori supremae Hierarchiae distinguuntur non solum per ordinem ad Deum, sed etiam per influxum in inferiores ordines, et in nos, quem inde participant. Et sic Seraphim dicuntur non solum ut in se ardentes, sed etiam ut alios incendentes; Cherubim item non tantum ut scientes, sed etiam ut alios illuminantes. Et sic etiam Angeli tertii ordinis dicuntur Throni, quia Deus habitando in illis, tamquam in Thronis sedet, tum ut suam majestatem ostendat, tum ut alios ad reverentiam, et adorationem sui excitet, vel etiam ut illos gubernet, et judicet.
803. But if someone asks concerning the root or reason by which the diverse orders of angels are distinguished, it must be said with St. Thomas: a) they are distinguished completively according to the gifts of grace. For "the order of governance, which is the order of a multitude existing under principality, is considered with respect to the end. But the end consists in the vision of the divine essence, which is in the immovable fruition of goodness itself; and they cannot arrive at this end except through grace. Hence, with respect to this end, orders are distinguished among angels completively indeed according to gratuitous gifts."
b) They are distinguished dispositively according to natural gifts, "because gratuitous gifts were given to angels according to the capacity of their natural gifts; which is not so in men, as was said above, q. 62, aa. 2 and 3."
c) But since gifts of grace are either of grace making pleasing or of grace freely given, the angelic orders are principally distinguished according to the former, by which they adhere to God more or less perfectly; secondarily, however, according to the latter. "But the names," Suarez notes (On Angels, book 1, chapter 14, n. 15), "are taken from these gifts or ministries either in order to God or by relation to men; for angels are as it were intermediates between God and men, for of themselves and as if from within they tend toward God and adhere to him; but from the providence of God they are destined for procuring human salvation. And because the former relation is principal, the first orders of angels also take their names from it; but the remaining orders take theirs from the second."
d) Nevertheless even the choirs of the supreme hierarchy are distinguished not only by order to God, but also by an influence into the lower orders and into us, which they participate from there. And thus Seraphim are called such not only as burning in themselves, but also as kindling others; likewise Cherubim not only as knowing, but also as illuminating others. And thus also angels of the third order are called Thrones, because God, by dwelling in them, sits as on Thrones, both so that he may show his majesty and so that he may stir others to reverence and adoration of himself, or also so that he may govern and judge them.
b) They are distinguished dispositively according to natural gifts, "because gratuitous gifts were given to angels according to the capacity of their natural gifts; which is not so in men, as was said above, q. 62, aa. 2 and 3."
c) But since gifts of grace are either of grace making pleasing or of grace freely given, the angelic orders are principally distinguished according to the former, by which they adhere to God more or less perfectly; secondarily, however, according to the latter. "But the names," Suarez notes (On Angels, book 1, chapter 14, n. 15), "are taken from these gifts or ministries either in order to God or by relation to men; for angels are as it were intermediates between God and men, for of themselves and as if from within they tend toward God and adhere to him; but from the providence of God they are destined for procuring human salvation. And because the former relation is principal, the first orders of angels also take their names from it; but the remaining orders take theirs from the second."
d) Nevertheless even the choirs of the supreme hierarchy are distinguished not only by order to God, but also by an influence into the lower orders and into us, which they participate from there. And thus Seraphim are called such not only as burning in themselves, but also as kindling others; likewise Cherubim not only as knowing, but also as illuminating others. And thus also angels of the third order are called Thrones, because God, by dwelling in them, sits as on Thrones, both so that he may show his majesty and so that he may stir others to reverence and adoration of himself, or also so that he may govern and judge them.
804. Ex his haud difficile erit quasdam quaestiones solvere. Quaeritur itaque 1. an distinctio Hierarchiarum et ordinum Angelorum duratura sit etiam post diem judicii?
Respondetur, quoad naturalem distinctionem in essentiali perfectione quoad varia genera, et species perpetuo esse duraturam, quia ipsi Angeli perpetuo durabunt, et in essentiali convenientia, vel differentia mutari non possunt. - Et eadem ratione perpetuo manebit quoad varios gradus perfectionis tam in essentiali gloria, quam in omnibus dotibus, aut perfectionibus gloriae accidentalis, quae quasi habituales, et permanentes sunt. - Poterit etiam manere illa distinctio quatenus per ordinem ad ministeria sit, vel sumpta denominatione ab statu, vel officio quasi permanente, vel ab usu ejus praeterito, vel certe a proportione, seu proxima capacitate ad tale ministerium, quam unusquisque ordo angelicus ex se, vel ratione sui status ad tale ministerium habet. - Cessabunt autem post diem judicii distinctiones illae quoad actualia ministeria; vel fortasse etiam quoad novas illuminationes, et revelationes, quia illae non erunt pro illo statu necessariae, ut D. Thomas dicta q. 108. art. 7. docet.
Respondetur, quoad naturalem distinctionem in essentiali perfectione quoad varia genera, et species perpetuo esse duraturam, quia ipsi Angeli perpetuo durabunt, et in essentiali convenientia, vel differentia mutari non possunt. - Et eadem ratione perpetuo manebit quoad varios gradus perfectionis tam in essentiali gloria, quam in omnibus dotibus, aut perfectionibus gloriae accidentalis, quae quasi habituales, et permanentes sunt. - Poterit etiam manere illa distinctio quatenus per ordinem ad ministeria sit, vel sumpta denominatione ab statu, vel officio quasi permanente, vel ab usu ejus praeterito, vel certe a proportione, seu proxima capacitate ad tale ministerium, quam unusquisque ordo angelicus ex se, vel ratione sui status ad tale ministerium habet. - Cessabunt autem post diem judicii distinctiones illae quoad actualia ministeria; vel fortasse etiam quoad novas illuminationes, et revelationes, quia illae non erunt pro illo statu necessariae, ut D. Thomas dicta q. 108. art. 7. docet.
804. From these things it will not be difficult to solve certain questions. Therefore it is asked, first, whether the distinction of the hierarchies and orders of angels will endure even after the day of judgment.
The response is that, as regards the natural distinction in essential perfection according to various genera and species, it will endure perpetually, because the angels themselves will endure perpetually and cannot be changed in essential agreement or difference. - And for the same reason it will remain perpetually with respect to the various grades of perfection, both in essential glory and in all dowries or perfections of accidental glory, which are, as it were, habitual and permanent. - That distinction will also be able to remain insofar as it is by order to ministries, either with the denomination taken from a state or office as if permanent, or from its past use, or certainly from a proportion or proximate capacity for such ministry, which each angelic order has of itself, or by reason of its state, for such ministry. - But after the day of judgment those distinctions will cease with respect to actual ministries; or perhaps even with respect to new illuminations and revelations, because they will not be necessary for that state, as St. Thomas teaches in the cited q. 108, a. 7.
The response is that, as regards the natural distinction in essential perfection according to various genera and species, it will endure perpetually, because the angels themselves will endure perpetually and cannot be changed in essential agreement or difference. - And for the same reason it will remain perpetually with respect to the various grades of perfection, both in essential glory and in all dowries or perfections of accidental glory, which are, as it were, habitual and permanent. - That distinction will also be able to remain insofar as it is by order to ministries, either with the denomination taken from a state or office as if permanent, or from its past use, or certainly from a proportion or proximate capacity for such ministry, which each angelic order has of itself, or by reason of its state, for such ministry. - But after the day of judgment those distinctions will cease with respect to actual ministries; or perhaps even with respect to new illuminations and revelations, because they will not be necessary for that state, as St. Thomas teaches in the cited q. 108, a. 7.
805. Quaeritur 2. Utrum inter daemones ordo hierarchicus inveniatur?
Respondetur: Ordo Hierarchicus (sacer principatus) proprie, seu completive non invenitur inter daemones, cum in illis nullum sit gratiae donum. - Est tamen aliquis inter illos ordo, quo alii aliis praesunt. Etenim actio sequitur naturam: sed daemonum quidam naturali ordine constituuntur sub aliis, inferiores nimirum sub superioribus: ergo etiam actiones eorum sunt sub actionibus superiorum; hoc autem est, alios praeesse aliis. - Peccatum non tollit naturam: ergo illi qui secundum gradum naturae sunt superiores, naturaliter praesunt inferioribus. Ordo enim divinae gubernationis habet, ut superiores praesint inferioribus. - Hinc Matth. 12. Beelzebub vocatur princeps daemoniorum: et cap. 25. ignis paratus dicitur diabolo et Angelis ejus: ergo diabolus habet daemones sibi subjectos.
Nec obstat, quod Job. 10. de inferno dicitur quod ibi "nullus ordo sed sempiternus horror inhabitat." - Nam potest horum verborum sensus esse, quod in inferno nullus sit ordo, quo post tenebras lux recurrat; vel quo post afflictiones et miserias quies redeat, sed sempiternus horror et tenebrarum et afflictionum inhabitet. Unde 70. sic habent, "ubi non est lux, neque est videri vitam hominum." Vid. etiam D. Thomam in 2. q. 6. a. 4. ad. 1.
Respondetur: Ordo Hierarchicus (sacer principatus) proprie, seu completive non invenitur inter daemones, cum in illis nullum sit gratiae donum. - Est tamen aliquis inter illos ordo, quo alii aliis praesunt. Etenim actio sequitur naturam: sed daemonum quidam naturali ordine constituuntur sub aliis, inferiores nimirum sub superioribus: ergo etiam actiones eorum sunt sub actionibus superiorum; hoc autem est, alios praeesse aliis. - Peccatum non tollit naturam: ergo illi qui secundum gradum naturae sunt superiores, naturaliter praesunt inferioribus. Ordo enim divinae gubernationis habet, ut superiores praesint inferioribus. - Hinc Matth. 12. Beelzebub vocatur princeps daemoniorum: et cap. 25. ignis paratus dicitur diabolo et Angelis ejus: ergo diabolus habet daemones sibi subjectos.
Nec obstat, quod Job. 10. de inferno dicitur quod ibi "nullus ordo sed sempiternus horror inhabitat." - Nam potest horum verborum sensus esse, quod in inferno nullus sit ordo, quo post tenebras lux recurrat; vel quo post afflictiones et miserias quies redeat, sed sempiternus horror et tenebrarum et afflictionum inhabitet. Unde 70. sic habent, "ubi non est lux, neque est videri vitam hominum." Vid. etiam D. Thomam in 2. q. 6. a. 4. ad. 1.
805. It is asked, secondly, whether a hierarchical order is found among demons.
The response is: a hierarchical order, that is, sacred principality, properly or completively is not found among demons, since in them there is no gift of grace. - Nevertheless there is among them some order by which some preside over others. For action follows nature; but some demons are constituted under others by natural order, the lower, namely, under the higher; therefore their actions also are under the actions of the higher. But this is for some to preside over others. - Sin does not destroy nature; therefore those who according to the grade of nature are higher naturally preside over inferiors. For the order of divine governance has it that higher beings preside over lower. - Hence in Matthew 12 Beelzebub is called the prince of demons; and in chapter 25 the fire is said to be prepared for the devil and his angels. Therefore the devil has demons subject to himself.
Nor is it an objection that in Job 10 it is said concerning hell that there "no order but everlasting horror inhabits." - For the sense of these words can be that in hell there is no order by which, after darkness, light returns; or by which, after afflictions and miseries, rest returns; but everlasting horror both of darkness and of afflictions inhabits. Hence the Seventy have it thus: "where there is no light, nor is it to see the life of men." See also St. Thomas, II, q. 6, a. 4, ad 1.
The response is: a hierarchical order, that is, sacred principality, properly or completively is not found among demons, since in them there is no gift of grace. - Nevertheless there is among them some order by which some preside over others. For action follows nature; but some demons are constituted under others by natural order, the lower, namely, under the higher; therefore their actions also are under the actions of the higher. But this is for some to preside over others. - Sin does not destroy nature; therefore those who according to the grade of nature are higher naturally preside over inferiors. For the order of divine governance has it that higher beings preside over lower. - Hence in Matthew 12 Beelzebub is called the prince of demons; and in chapter 25 the fire is said to be prepared for the devil and his angels. Therefore the devil has demons subject to himself.
Nor is it an objection that in Job 10 it is said concerning hell that there "no order but everlasting horror inhabits." - For the sense of these words can be that in hell there is no order by which, after darkness, light returns; or by which, after afflictions and miseries, rest returns; but everlasting horror both of darkness and of afflictions inhabits. Hence the Seventy have it thus: "where there is no light, nor is it to see the life of men." See also St. Thomas, II, q. 6, a. 4, ad 1.
806. Quaeritur 3., an homines praedestinati assumantur ad ordines Angelorum?
Respondetur: a) secundum perfectionem naturalem non possunt homines ad ordines Angelorum ascendere; manebit enim semper naturarum distinctio. - Unde ipsum Verbum Incarnatum dicitur paulo minoratum ab Angelis. - b) Nec assumentur homines ad choros Angelorum, quoad ministeria, quae circa homines, et Ecclesiam exercent, quia animae humanae non sunt ex spiritibus administratoriis, qui in ministerium mittuntur secundum communem legem. c) Quaestio procedit solum secundum gratiam et gloriam.
Dicendum igitur est secundum gratiam et gloriam homines assumi ad ordines Angelorum. Etenim S. Augustinus (de civ. Dei l. 12. c. 1.) scribit quod non erunt duae societates hominum et Angelorum, sed una: et B. Gregorius hom. 34. in Evangelia, "Superna," inquit, "illa civitas ex Angelis et hominibus constat." Et postea, "distinctae conversationes hominum, singulorum angelorum ordinibus congruunt, ut in eorum sortem per conversationis similitudinem deputentur." - Apostolus quoque ad Hebraeos 12. unam agnoscit civitatem Dei viventis, unamque Ecclesiam Angelorum et hominum qui conscripti sunt in caelis. Deinde, ruinae Angelorum reparantur ex hominibus, quemadmodum tradunt sancti Patres, Aug. Enchir. c. 29. et 62. Greg. hom. 21. et 34. in Evangelia, Bern. serm. 1. de adventu: atqui ex omni ordine Angelorum aliquos cecidisse verisimilius est, ut ex q. 63. art. 9. potest intelligi: ergo ad omnes Angelorum ordines aliqui assumuntur.
Addi potest, quod aliqua persona humana etiam creata, supra omnes Angelorum choros ascendit, scilicet Virgo sanctissima. An praeter illam, aliqui homines futuri sint omnibus Angelis beatiores, incertum est, neque cum fundamento affirmari potest, licet neque possit etiam cum majori fundamento negari. Imo si verum est, Luciferum fuisse perfectissimum omnium Angelorum in natura, et consequenter futurum fuisse supremum in gloria, si perseverasset, quia in majori etiam gratia creatus fuit; probabilissime sequitur, aliquem hominum sedem illam occupaturum esse juxta doctrinam Sanctorum supra traditam. Vid. 1. p. qq. 108. 109.; Suarez (de Angelis l. 1. cc. 13. 14.)
Respondetur: a) secundum perfectionem naturalem non possunt homines ad ordines Angelorum ascendere; manebit enim semper naturarum distinctio. - Unde ipsum Verbum Incarnatum dicitur paulo minoratum ab Angelis. - b) Nec assumentur homines ad choros Angelorum, quoad ministeria, quae circa homines, et Ecclesiam exercent, quia animae humanae non sunt ex spiritibus administratoriis, qui in ministerium mittuntur secundum communem legem. c) Quaestio procedit solum secundum gratiam et gloriam.
Dicendum igitur est secundum gratiam et gloriam homines assumi ad ordines Angelorum. Etenim S. Augustinus (de civ. Dei l. 12. c. 1.) scribit quod non erunt duae societates hominum et Angelorum, sed una: et B. Gregorius hom. 34. in Evangelia, "Superna," inquit, "illa civitas ex Angelis et hominibus constat." Et postea, "distinctae conversationes hominum, singulorum angelorum ordinibus congruunt, ut in eorum sortem per conversationis similitudinem deputentur." - Apostolus quoque ad Hebraeos 12. unam agnoscit civitatem Dei viventis, unamque Ecclesiam Angelorum et hominum qui conscripti sunt in caelis. Deinde, ruinae Angelorum reparantur ex hominibus, quemadmodum tradunt sancti Patres, Aug. Enchir. c. 29. et 62. Greg. hom. 21. et 34. in Evangelia, Bern. serm. 1. de adventu: atqui ex omni ordine Angelorum aliquos cecidisse verisimilius est, ut ex q. 63. art. 9. potest intelligi: ergo ad omnes Angelorum ordines aliqui assumuntur.
Addi potest, quod aliqua persona humana etiam creata, supra omnes Angelorum choros ascendit, scilicet Virgo sanctissima. An praeter illam, aliqui homines futuri sint omnibus Angelis beatiores, incertum est, neque cum fundamento affirmari potest, licet neque possit etiam cum majori fundamento negari. Imo si verum est, Luciferum fuisse perfectissimum omnium Angelorum in natura, et consequenter futurum fuisse supremum in gloria, si perseverasset, quia in majori etiam gratia creatus fuit; probabilissime sequitur, aliquem hominum sedem illam occupaturum esse juxta doctrinam Sanctorum supra traditam. Vid. 1. p. qq. 108. 109.; Suarez (de Angelis l. 1. cc. 13. 14.)
806. It is asked, thirdly, whether predestined men are assumed to the orders of angels.
The response is: a) according to natural perfection men cannot ascend to the orders of angels; for the distinction of natures will always remain. - Hence the Incarnate Word himself is said to have been made a little lower than the angels. - b) Nor will men be assumed to the choirs of angels with respect to the ministries which they exercise concerning men and the Church, because human souls are not from the ministering spirits who are sent into ministry according to the common law. c) The question proceeds only according to grace and glory.
Therefore it must be said that according to grace and glory men are assumed to the orders of angels. For St. Augustine (City of God, book 12, chapter 1) writes that there will not be two societies of men and angels, but one; and Blessed Gregory, homily 34 on the Gospels, says, "That supernal city consists of angels and men." And afterward, "the distinct ways of life of men correspond to the orders of individual angels, so that they may be deputed into their lot through likeness of manner of life." - The Apostle also, in Hebrews 12, acknowledges one city of the living God, and one Church of angels and men who are enrolled in the heavens. Next, the ruins of the angels are repaired from men, as the holy Fathers teach: Augustine, Enchiridion, chapters 29 and 62; Gregory, homilies 21 and 34 on the Gospels; Bernard, sermon 1 on Advent. But it is more likely that some fell from every order of angels, as can be understood from q. 63, a. 9. Therefore some are assumed to all orders of angels.
It can be added that one human person, even created, ascended above all the choirs of angels, namely the Most Holy Virgin. Whether, besides her, any men will be more blessed than all the angels is uncertain and cannot be affirmed with foundation, although neither can it be denied with greater foundation. Indeed, if it is true that Lucifer was the most perfect of all angels in nature, and consequently would have been supreme in glory if he had persevered, because he was created also in greater grace, it follows most probably, according to the doctrine of the Saints handed down above, that some man will occupy that seat. See I, qq. 108, 109; Suarez (On Angels, book 1, chapters 13, 14).
The response is: a) according to natural perfection men cannot ascend to the orders of angels; for the distinction of natures will always remain. - Hence the Incarnate Word himself is said to have been made a little lower than the angels. - b) Nor will men be assumed to the choirs of angels with respect to the ministries which they exercise concerning men and the Church, because human souls are not from the ministering spirits who are sent into ministry according to the common law. c) The question proceeds only according to grace and glory.
Therefore it must be said that according to grace and glory men are assumed to the orders of angels. For St. Augustine (City of God, book 12, chapter 1) writes that there will not be two societies of men and angels, but one; and Blessed Gregory, homily 34 on the Gospels, says, "That supernal city consists of angels and men." And afterward, "the distinct ways of life of men correspond to the orders of individual angels, so that they may be deputed into their lot through likeness of manner of life." - The Apostle also, in Hebrews 12, acknowledges one city of the living God, and one Church of angels and men who are enrolled in the heavens. Next, the ruins of the angels are repaired from men, as the holy Fathers teach: Augustine, Enchiridion, chapters 29 and 62; Gregory, homilies 21 and 34 on the Gospels; Bernard, sermon 1 on Advent. But it is more likely that some fell from every order of angels, as can be understood from q. 63, a. 9. Therefore some are assumed to all orders of angels.
It can be added that one human person, even created, ascended above all the choirs of angels, namely the Most Holy Virgin. Whether, besides her, any men will be more blessed than all the angels is uncertain and cannot be affirmed with foundation, although neither can it be denied with greater foundation. Indeed, if it is true that Lucifer was the most perfect of all angels in nature, and consequently would have been supreme in glory if he had persevered, because he was created also in greater grace, it follows most probably, according to the doctrine of the Saints handed down above, that some man will occupy that seat. See I, qq. 108, 109; Suarez (On Angels, book 1, chapters 13, 14).