Agere Sequitur Esse

Rank and Order of the Angels

Since every action of an intellectual substance, as such, proceeds from the intellect, diversity of operation, of prelature, and of order among intellectual substances follows diversity in their manner of understanding. In proportion to its eminence or dignity, the intellect can contemplate the natures of effects in their higher and more universal cause. Also, as we remarked above, the intelligible species of a higher intellect are more universal.

The first way of understanding suitable to intellectual substances is the knowledge imparted to them of effects, and hence of their own works, in the first cause itself, namely in God; for it is through them that God carries out lower effects. This knowledge is proper to the first hierarchy, which is divided into orders corresponding to the three characteristics discerned in any operative art. The first of these is the end from which the exemplars of the works are derived; the second is the exemplars of the works as existing in the mind of the artificer; the third is the application of the work to the effects. Consequently the first order has the privilege of being instructed about the effects of things in the supreme Good itself, regarded as the last end. For this reason angels of the first order are called seraphim, as though they were aflame or on fire, with reference to the fire of love; for the object of love is the good. The second order has the function of contemplating God’s effects in their intelligible exemplars as they exist in God. Hence angels of this order are called cherubim, from the fullness of their knowledge. The third order has the office of meditating, in God Himself, how creatures share in intelligible exemplars as adapted to effects. And so angels of this order are called thrones, from the fact that God resides in them.

The second way of understanding is to contemplate the exemplars of effects as they exist in universal causes. This is suitable to the second hierarchy, which is likewise divided into three orders, corresponding to the three characteristics that pertain to universal causes, especially such as operate under the guidance of the intellect. The first of these characteristics is to plan beforehand what is to be done. Thus among artificers the highest arts are directive, and are called architectonic. From this fact angels belonging to the first order of this hierarchy are known as dominations; for direction and planning are functions of a master or dominus. The second characteristic observed in universal causes is the initiating of action for an undertaking, with authority to oversee its execution. For this reason angels belonging to the second order of this hierarchy are called principalities, according to Gregory [In Evangelia, 11, hom. xxxiv, 7], or virtues, according to Dionysius [Coel. hierarch., VIII, 1], understanding virtues in the sense that to take the initiative in action is virtuosity in a high degree. The third characteristic discerned in universal causes is the removal of obstacles to execution. And so the third order of this hierarchy is that of the powers, whose office is to constrain whatever could impede the execution of the divine command; hence, also, the powers are said to hold demons in check.

The third way of understanding is to contemplate the exemplars of effects in the effects themselves. And this is proper to the third hierarchy, which is placed in immediate charge of us, who obtain knowledge of effects from effects themselves. This hierarchy, too, has three orders. The lowest of these is that of the angels, who are so called because they announce to men details that pertain to their government; hence they are also called guardians of men. Above this order is that of the archangels. The office of this order is to announce to men matters that transcend reason, such as the mysteries of faith. The highest order of this hierarchy is said by Gregory to be that of the virtues, for the reason that they perform deeds beyond the power of nature, in proof of the messages, transcending reason, they announce to us. Consequently the working of miracles is said to pertain to the virtues. According to Dionysius, however, the highest order of this hierarchy is that of the principalities; in his reckoning we are to understand that the princes are they who have charge over individual peoples, while the angels have charge over individual men, and the archangels announce to individual men those affairs that pertain to the salvation of all.

Since a lower power acts in virtue of a higher power, a lower order performs actions proper to a higher order by acting in virtue of that higher power. But the higher orders possess in a more eminent way whatever is proper to the lower orders. Thus all things are in a certain sense common to the various orders. However, they receive their proper names from properties that are characteristic of each order. Nevertheless the lowest order of all retains the common name of angels for itself, for the reason that it acts, as it were, in virtue of all the rest. Furthermore, since the higher naturally influences the lower, and since intellectual action consists in instructing or teaching, the higher angels, in instructing the lower angels, are said to purify, illuminate, and perfect them.

Higher angels purify the lower angels by removing what is wanting to their knowledge. They illuminate them by fortifying the intellects of the lower angels with their own light, thus enabling them to comprehend higher objects. And higher angels perfect lower angels by guiding them to the perfection of higher knowledge. These three operations pertain to the acquisition of knowledge, as Dionysius remarks.

This inequality does not prevent all the angels, even the lowest, from seeing the divine essence. Even though each of the blessed spirits sees God in His essence, some may behold Him more perfectly than others. This should be clear from a previous chapter. However, the more perfectly a cause is known, the more numerous are the effects discerned in it. The divine effects which the higher angels perceive in God more clearly than the other angels, constitute the subject matter in which they instruct the lower angels. But higher angels do not instruct lower angels concerning the divine essence, which they all perceive directly.

Reference

St. Thomas Aquinas. (1265-1274). Compendium Theologiae: Rank and Order of the Angels, trans. by Cyril Vollert. St. Louis & London: B. Herder Book Co., 1947