o four things: the
perfect vision of God; the full reception of the Divine Light; their
contemplation in God of the beauty of the Divine order; and in regard
to the fact that possessing this knowledge fully, they pour it forth
copiously upon others.

Reply Obj. 6: The order of the "Thrones" excels the inferior orders
as having an immediate knowledge of the types of the Divine works;
whereas the "Cherubim" have the excellence of knowledge and the
"Seraphim" the excellence of ardor. And although these two excellent
attributes include the third, yet the gift belonging to the "Thrones"
does not include the other two; and so the order of the "Thrones" is
distinguished from the orders of the "Cherubim" and the "Seraphim."
For it is a common rule in all things that the excellence of the
inferior is contained in the superior, but not conversely. But
Dionysius (Coel. Hier. vii) explains the name "Thrones" by its
relation to material seats, in which we may consider four things.
First, the site; because seats are raised above the earth, and to
the angels who are called "Thrones" are raised up to the immediate
knowledge of the types of things in God. Secondly, because in
material seats is displayed strength, forasmuch as a person sits
firmly on them. But here the reverse is the case; for the angels
themselves are made firm by God. Thirdly, because the seat receives
him who sits thereon, and he can be carried thereupon; and so the
angels receive God in themselves, and in a certain way bear Him to
the inferior creatures. Fourthly, because in its shape, a seat is
open on one side to receive the sitter; and thus are the angels
promptly open to receive God and to serve Him.
_______________________

SIXTH ARTICLE [I, Q. 108, Art. 6]

Whether the Grades of the Orders Are Properly Assigned?

Objection 1: It would seem that the grades of the orders are not
properly assigned. For the order of prelates is the highest. But the
names of "Dominations," "Principalities," and "Powers" of themselves
imply prelacy. Therefore these orders ought not to be supreme.

Obj. 2: Further, the nearer an order is to God, the higher it is. But
the order of "Thrones" is the nearest to God; for nothing is nearer
to the sitter than the seat. Therefore the order of the "Thrones" is
the highest.

Obj. 3: Further, knowledge comes before love, and intellect is higher
than will. Therefore the order of "Cherubim" seems to be higher than
the "Seraphim."

Obj.