nciple, 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 (A. 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 Obj. 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 Obj. 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 Obj. 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.
_______________________

SECOND ARTICLE [I, Q. 108, Art. 2]

Whether There Are Several Orders in One Hierarchy?

Objection 1: It would seem that in the one hierarchy there are not
several orders. For when a definition is multiplied, the thing defined
is also multiplied. But hierarchy is order, as Dionysius says (Coel.
Hier. iii). Therefore, if there are many orders, there is not one
hierarchy only, but many.

Obj. 2: Further, different orders are different grades, and grades
among spirits are constituted by different spiritual gifts. But among
the angels all the spiritual gifts are common to all, for "nothing is
possessed individually" (Sent. ii, D, ix). Therefore there are not
different