ounce things to us immediately.

"Virtue" can be taken in two ways. First, commonly, considered as the
medium between the essence and the operation, and in that sense all
the heavenly spirits are called heavenly virtues, as also "heavenly
essences." Secondly, as meaning a certain excellence of strength; and
thus it is the proper name of an angelic order. Hence Dionysius says
(Coel. Hier. viii) that the "name 'virtues' signifies a certain
virile and immovable strength"; first, in regard of those Divine
operations which befit them; secondly, in regard to receiving Divine
gifts. Thus it signifies that they undertake fearlessly the Divine
behests appointed to them; and this seems to imply strength of mind.

Reply Obj. 2: As Dionysius says (Div. Nom. xii): "Dominion is
attributed to God in a special manner, by way of excess: but the
Divine word gives the more illustrious heavenly princes the name of
Lord by participation, through whom the inferior angels receive the
Divine gifts." Hence Dionysius also states (Coel. Hier. viii) that
the name "Domination" means first "a certain liberty, free from
servile condition and common subjection, such as that of plebeians,
and from tyrannical oppression," endured sometimes even by the great.
Secondly, it signifies "a certain rigid and inflexible supremacy
which does not bend to any servile act, or to the act of those who
are subject to or oppressed by tyrants." Thirdly, it signifies "the
desire and participation of the true dominion which belongs to God."
Likewise the name of each order signifies the participation of what
belongs to God; as the name "Virtues" signifies the participation of
the Divine virtue; and the same principle applies to the rest.

Reply Obj. 3: The names "Domination," "Power," and "Principality"
belong to government in different ways. The place of a lord is only
to prescribe what is to be done. So Gregory says (Hom. xxiv in
Evang.), that "some companies of the angels, because others are
subject to obedience to them, are called dominations." The name
"Power" points out a kind of order, according to what the Apostle
says, "He that resisteth the power, resisteth the ordination of God"
(Rom. 13:2). And so Dionysius says (Coel. Hier. viii) that the name
"Power" signifies a kind of ordination both as regards the reception
of Divine things, and as regards the Divine actions performed by
superiors towards inferiors by leading them to things above.
Therefore, to the orde