1 Objection 1: It would seem that the distinction of hierarchies and of orders is not from the nature of the angels. For hierarchy is a sacred principality, and Dionysius places in its definition that it approaches a resemblance to God, as far as may be Coel. Hier. iii). But sanctity and resemblance to God is in the angels by grace, and not by nature. Therefore the distinction of hierarchies and orders in the angels is by grace, and not by nature.
1 Ad quartum sic proceditur. Videtur quod distinctio hierarchiarum et ordinum non sit a natura in Angelis. Hierarchia enim dicitur sacer principatus, et in definitione eius Dionysius ponit quod deiforme, quantum possibile est, similat. Sed sanctitas et deiformitas est in Angelis per gratiam, non per naturam. Ergo distinctio hierarchiarum et ordinum in Angelis est per gratiam, non per naturam.
2 Objection 2: Further, the Seraphim are called burning or kindling, as Dionysius says Coel. Hier. vii). This belongs to charity which comes not from nature but from grace; for it is poured forth in our hearts by the Holy Ghost Who is given to us Rm. 5, 5): which is said not only of holy men, but also of the holy angels, as Augustine says De Civ. Dei xii). Therefore the angelic orders are not from nature, but from grace.
2 Praeterea, Seraphim dicuntur ardentes, vel incendentes, ut Dionysius dicit VII cap. Cael. Hier. Hoc autem videtur ad caritatem pertinere, quae non est a natura, sed a gratia, diffunditur enim in cordibus nostris per spiritum sanctum, qui datus est nobis, ut dicitur ad Rom. V. Quod non solum ad sanctos homines pertinet, sed etiam de sanctis Angelis dici potest, ut Augustinus dicit XII de Civ. Dei. Ergo ordines in Angelis non sunt a natura, sed a gratia.
3 Objection 3: Further, the ecclesiastical hierarchy is copied from the heavenly. But the orders among men are not from nature, but by the gift of grace; for it is not a natural gift for one to be a bishop, and another a priest, and another a deacon. Therefore neither in the angels are the orders from nature, but from grace only.
3 Praeterea, hierarchia ecclesiastica exemplatur a caelesti. Sed ordines in hominibus non sunt per naturam, sed per donum gratiae, non enim est a natura quod unus est episcopus, et alius est sacerdos, et alius diaconus. Ergo neque in Angelis sunt ordines a natura, sed a gratia tantum.
4 On the contrary, The Master says ii, D. 9) that an angelic order is a multitude of heavenly spirits, who are likened to each other by some gift of grace, just as they agree also in the participation of natural gifts. Therefore the distinction of orders among the angels is not only by gifts of grace, but also by gifts of nature.
4 Sed contra est quod Magister dicit, IX dist. II Sent., quod ordo Angelorum dicitur multitudo caelestium spirituum, qui inter se aliquo munere gratiae similantur, sicut et naturalium datorum participatione conveniunt. Distinctio ergo ordinum in Angelis est non solum secundum dona gratuita, sed etiam secundum dona naturalia.
5 I answer that, The order of government, which is the order of a multitude under authority, is derived from its end. Now the end of the angels may be considered in two ways. First, according to the faculty of nature, so that they may know and love God by natural knowledge and love; and according to their relation to this end the orders of the angels are distinguished by natural gifts. Secondly, the end of the angelic multitude can be taken from what is above their natural powers, which consists in the vision of the Divine Essence, and in the unchangeable fruition of His goodness; to which end they can reach only by grace; and hence as regards this end, the orders in the angels are adequately distinguished by the gifts of grace, but dispositively by natural gifts, forasmuch as to the angels are given gratuitous gifts according to the capacity of their natural gifts; which is not the case with men, as above explained Question 62, Article 6). Hence among men the orders are distinguished according to the gratuitous gifts only, and not according to natural gifts. From the above the replies to the objections are evident.
5 Respondeo dicendum quod ordo gubernationis, qui est ordo multitudinis sub principatu existentis, attenditur per respectum ad finem. Finis autem Angelorum potest accipi dupliciter. Uno modo, secundum facultatem suae naturae, ut scilicet cognoscant et ament Deum naturali cognitione et amore. Et secundum respectum ad hunc finem, distinguuntur ordines Angelorum secundum naturalia dona. Alio modo potest accipi finis angelicae multitudinis supra naturalem facultatem eorum, qui consistit in visione divinae essentiae, et in immobili fruitione bonitatis ipsius; ad quem finem pertingere non possunt nisi per gratiam. Unde secundum respectum ad hunc finem, ordines distinguuntur in Angelis completive quidem secundum dona gratuita, dispositive autem secundum dona naturalia, quia Angelis data sunt dona gratuita secundum capacitatem naturalium, quod non est in hominibus, ut supra dictum est. Unde in hominibus distinguuntur ordines secundum dona gratuita tantum, et non secundum naturam. Et per hoc patet responsio ad obiecta.