r of "Powers" it belongs to regulate what is to
be done by those who are subject to them. To preside [principari] as
Gregory says (Hom. xxiv in Ev.) is "to be first among others," as
being first in carrying out what is ordered to be done. And so
Dionysius says (Coel. Hier. ix) that the name of "Principalities"
signifies "one who leads in a sacred order." For those who lead
others, being first among them, are properly called "princes,"
according to the words, "Princes went before joined with singers"
(Ps. 67:26).

Reply Obj. 4: The "Archangels," according to Dionysius (Coel. Hier.
ix), are between the "Principalities" and the "Angels." A medium
compared to one extreme seems like the other, as participating in the
nature of both extremes; thus tepid seems cold compared to hot, and
hot compared to cold. So the "Archangels" are called the "angel
princes"; forasmuch as they are princes as regards the "Angels," and
angels as regards the Principalities. But according to Gregory (Hom.
xxiv in Ev.) they are called "Archangels," because they preside over
the one order of the "Angels"; as it were, announcing greater things:
and the "Principalities" are so called as presiding over all the
heavenly "Virtues" who fulfil the Divine commands.

Reply Obj. 5: The name "Seraphim" does not come from charity only,
but from the excess of charity, expressed by the word ardor or fire.
Hence Dionysius (Coel. Hier. vii) expounds the name "Seraphim"
according to the properties of fire, containing an excess of heat.
Now in fire we may consider three things. First, the movement which
is upwards and continuous. This signifies that they are borne
inflexibly towards God. Secondly, the active force which is "heat,"
which is not found in fire simply, but exists with a certain
sharpness, as being of most penetrating action, and reaching even to
the smallest things, and as it were, with superabundant fervor;
whereby is signified the action of these angels, exercised powerfully
upon those who are subject to them, rousing them to a like fervor,
and cleansing them wholly by their heat. Thirdly we consider in fire
the quality of clarity, or brightness; which signifies that these
angels have in themselves an inextinguishable light, and that they
also perfectly enlighten others.

In the same way the name "Cherubim" comes from a certain excess of
knowledge; hence it is interpreted "fulness of knowledge," which
Dionysius (Coel. Hier. vii) expounds in regard t