l 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.

Obj. 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."

Obj. 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.

Obj. 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."

Obj. 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.

Obj. 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 Isa. 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 (Q. 13, A. 2) concerning all the names which are attributed to
God: by participation, when an attribute is possessed by something