1 Objection 1: It would seem that an inferior angel can enlighten a superior angel. For the ecclesiastical hierarchy is derived from, and represents the heavenly hierarchy; and hence the heavenly Jerusalem is called our mother Gal. 4, 26). But in the Church even superiors are enlightened and taught by their inferiors, as the Apostle says 1 Cor. 14, 31): You may all prophesy one by one, that all may learn and all may be exhorted. Therefore, likewise in the heavenly hierarchy, the superiors can be enlightened by inferiors.
1 Ad tertium sic proceditur. Videtur quod Angelus inferior superiorem illuminare possit. Ecclesiastica enim hierarchia derivata est a caelesti, et eam repraesentat, unde et superna Ierusalem dicitur mater nostra, Gal. IV. Sed in Ecclesia etiam superiores illuminantur ab inferioribus et docentur; secundum illud apostoli, I ad Cor. XIV, potestis omnes per singulos prophetare, ut omnes discant, et omnes exhortentur. Ergo et in caelesti hierarchia superiores ab inferioribus possunt illuminari.
2 Objection 2: Further, as the order of corporeal substances depends on the will of God, so also does the order of spiritual substances. But, as was said above Question 105, Article 6), God sometimes acts outside the order of corporeal substances. Therefore He also sometimes acts outside the order of spiritual substances, by enlightening inferior otherwise than through their superiors. Therefore in that way the inferiors enlightened by God can enlighten superiors.
2 Praeterea, sicut ordo corporalium substantiarum dependet ex Dei voluntate, ita et ordo substantiarum spiritualium. Sed sicut dictum est, Deus quandoque praeter ordinem substantiarum corporalium operatur. Ergo quandoque etiam operatur praeter ordinem spiritualium substantiarum, illuminando inferiores non per medios superiores. Sic ergo inferiores illuminati a Deo, possunt superiores illuminare.
3 Objection 3: Further, one angel enlightens the other to whom he turns, as was above explained Article 1). But since this turning to another is voluntary, the highest angel can turn to the lowest passing over the others. Therefore he can enlighten him immediately; and thus the latter can enlighten his superiors.
3 Praeterea, unus Angelus alium illuminat, ad quem se convertit, ut supra dictum est. Sed cum ista conversio sit voluntaria, potest supremus Angelus ad infimum se convertere, mediis praetermissis. Ergo potest eum immediate illuminare, et ita potest illuminare superiores.
4 On the contrary, Dionysius says that this is the Divine unalterable law, that inferior things are led to God by the superior Coel. Hier. iv; Eccl. Hier. v).
4 Sed contra est quod Dionysius dicit hanc legem esse divinitatis immobiliter firmatam, ut inferiora reducantur in Deum per superiora.
5 I answer that, The inferior angels never enlighten the superior, but are always enlightened by them. The reason is, because, as above explained Question 105, Article 6), one order is under another, as cause is under cause; and hence as cause is ordered to cause, so is order to order. Therefore there is no incongruity if sometimes anything is done outside the order of the inferior cause, to be ordered to the superior cause, as in human affairs the command of the president is passed over from obedience to the prince. So it happens that God works miraculously outside the order of corporeal nature, that men may be ordered to the knowledge of Him. But the passing over of the order that belongs to spiritual substances in no way belongs to the ordering of men to God; since the angelic operations are not made known to us; as are the operations of sensible bodies. Thus the order which belongs to spiritual substances is never passed over by God; so that the inferiors are always moved by the superior, and not conversely.
5 Respondeo dicendum quod inferiores Angeli nunquam illuminant superiores, sed semper ab eis illuminantur. Cuius ratio est quia, sicut supra dictum est, ordo continetur sub ordine, sicut causa continetur sub causa. Unde sicut ordinatur causa ad causam, ita ordo ad ordinem. Et ideo non est inconveniens, si aliquando aliquid fiat praeter ordinem inferioris causae, ad ordinandum in superiorem causam, sicut in rebus humanis praetermittitur mandatum praesidis, ut obediatur principi. Et ita contingit ut praeter ordinem naturae corporalis, aliquid Deus miraculose operetur, ad ordinandum homines in eius cognitionem. Sed praetermissio ordinis qui debetur spiritualibus substantiis, in nullo pertinet ad ordinationem hominum in Deum, cum operationes Angelorum non sint nobis manifestae, sicut operationes visibilium corporum. Et ideo ordo qui convenit spiritualibus substantiis, nunquam a Deo praetermittitur, quin semper inferiora moveantur per superiora, et non e converso.
6 Reply to Objection 1: The ecclesiastical hierarchy imitates the heavenly in some degree, but by a perfect likeness. For in the heavenly hierarchy the perfection of the order is in proportion to its nearness to God; so that those who are the nearer to God are the more sublime in grade, and more clear in knowledge; and on that account the superiors are never enlightened by the inferiors, whereas in the ecclesiastical hierarchy, sometimes those who are the nearer to God in sanctity, are in the lowest grade, and are not conspicuous for science; and some also are eminent in one kind of science, and fail in another; and on that account superiors may be taught by inferiors.
6 Ad primum ergo dicendum quod ecclesiastica hierarchia imitatur caelestem aliqualiter, sed non perfecte consequitur eius similitudinem. In caelesti enim hierarchia tota ratio ordinis est ex propinquitate ad Deum. Et ideo illi qui sunt Deo propinquiores, sunt et gradu sublimiores, et scientia clariores, et propter hoc superiores nunquam ab inferioribus illuminantur. Sed in ecclesiastica hierarchia, interdum qui sunt Deo per sanctitatem propinquiores, sunt gradu infimi, et scientia non eminentes, et quidam in uno etiam secundum scientiam eminent, et in alio deficiunt. Et propter hoc superiores ab inferioribus doceri possunt.
7 Reply to Objection 2: As above explained, there is no similarity between what God does outside the order of corporeal nature, and that of spiritual nature. Hence the argument does not hold.
7 Ad secundum dicendum quod non est similis ratio de hoc quod Deus agat praeter ordinem naturae corporalis, et naturae spiritualis, ut dictum est. Unde ratio non sequitur.
8 Reply to Objection 3: An angel turns voluntarily to enlighten another angel, but the angel's will is ever regulated by the Divine law which made the order in the angels.
8 Ad tertium dicendum quod Angelus voluntate convertitur ad alium Angelum illuminandum; sed voluntas Angeli semper regulatur lege divina, quae ordinem in Angelis instituit.