Dist. 9
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/2/d/9/q/bon-sent-II-d9-littera
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### Distinction IX.

### Chapter I.

#### *On the distinction of the orders.*

After the things already said, it remains to know what Scripture hands down concerning the orders of the Angels — which in many places proclaims that there are nine orders of Angels, namely: Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubim, and Seraphim. And in these orders three threefolds are found, and in each there are three orders, so that the likeness of the Trinity may be intimated as impressed in them. Whence Dionysius hands down that there are three orders of Angels, placing three in each: «For there are three superior, three inferior, three intermediate; the superior: Seraphim, Cherubim, Thrones; the intermediate: Dominions, Principalities, Powers; the inferior: Virtues, Archangels, Angels».

### Chapter II.

#### *What is called an order, and what is the reason of each name.*

Here it must be considered what is called an order; then, whether from creation itself there was a distinction of those orders. — An order of Angels is called a multitude of celestial spirits, who are made alike to one another in some endowment of grace, just as they likewise agree in the endowment of natural gifts. For example, «*Gregory.* the Seraphim, as blessed Gregory says, are so called who burn beyond others with charity; for *Seraphim* is interpreted *burning* or *enkindling*. The Cherubim, who eminently surpass others in knowledge; for *Cherubim* is interpreted *fullness of knowledge*. *Throne* means *seat*; and Thrones are called those who are filled with so great a grace of divinity that God sits in them and through them decrees and forms his judgments. Dominions are called those who transcend the Principalities and Powers. Principalities are called those who dispose for those subject to them what is to be done, and who exercise rule over them for the carrying out of divine mysteries. Powers are named those who in their order have received this more powerfully than the rest, so that the adverse powers, subject to them, may be restrained by their power, lest they be able to tempt men as much as they desire. Virtues are called those through whom signs and miracles frequently come to pass; Archangels, those who announce greater things; Angels, those who announce lesser».

### Chapter III.

#### *That those names are taken from gifts of grace, given to them not on their own account but on ours.*

These names have been given to them not on their own account, but on ours. For those who are known to themselves by contemplation become known to us by the surname. And the several orders are named from gifts of graces, which have been given not singly, but excellently, in participation. For in that celestial fatherland, where there is fullness of good, although certain things are given excellently, yet nothing is possessed singularly. For all things are in all, though not equally, since some possess more sublimely than others what nevertheless all have. And although the superior orders perceive all the gifts of graces more sublimely and more perfectly, yet they have obtained their names from the chief gifts, leaving the others to the inferior orders for their surnaming: as the Seraphim, who are reckoned the most excellent order, perceive both the love and the knowledge of the Godhead and the other gifts of the virtues more sublimely than all the rest; and yet that superior order received its name from the more excellent gift, that is, from charity. For charity is a greater gift than knowledge. Likewise, to know is greater than to judge, for knowledge informs judgment; and therefore the second order is named from the second gift, that is, from the cognition of truth, namely the Cherubim. So also is it to be understood of the others. Therefore the excellence of the orders is assigned according to the excellence of the gifts; and yet, as *Gregory.* Gregory says, «those gifts are common to all. For all burn with charity and are full of knowledge»; so too of the others, but the superior received them, as has already been said, more excellently than the others, and from these they are named. Whence Gregory: «In that highest city each order is reckoned by the name of that thing which it received more fully as its endowment».

*Incidental question.* But here such a question arises. If each order is named from the gift which it possesses more fully, then the Cherubim preeminate all in knowledge, since they are named from knowledge. — *Reply.* But he who loves more knows more. For so —

— much, as authority hands down, does each one there know, as he loves. And therefore the Seraphim preeminate not only in charity, but also in knowledge. And therefore that authority seems to be understood thus, that the comparison is referred not to all orders, but to certain ones, namely the inferior. For that order [of Seraphim] did not receive knowledge as its endowment more fully than itself, but more fully than the other orders which are inferior. Nor is each order named from every thing which it received more fully than the others, but from some *Another reply.* of the things which it received. — Or the comparison can be referred not to the orders themselves, but to other gifts, and not to all other gifts, but to certain ones. For just as men, when they have many gifts, possess some more excellently than others, so perhaps the Angels too are stronger in certain endowments and less so in certain others.

### Chapter IV.

#### *Whether these orders were distinct from the beginning of creation.*

Now it remains to inquire whether these orders were thus distinct from *Solution 1.* the beginning of creation. That they were thus distinct from the first founding of their condition, seems to be intimated by the testimony of authority, which hands down that some of each of the orders fell. For of the superior order was that Lucifer, than whom none more dignified was created. The Apostle also names *principalities* and *powers of darkness*, showing that there fell from those orders [those] who, although they exercise their ministry in evil things, are nevertheless not utterly deprived of the names of their orders. — *Objection.* But this seems not to be able to stand. For they were not then burning with charity nor strong in wisdom, nor did God sit in them; for if they had had these things, they would not have fallen. Therefore they were not then Seraphim, or Cherubim, or Thrones. — *Solution of the author.* To this we say that before the fall of certain of them these orders did not exist, because they did not yet have the gifts in whose participations they agree; but when some had fallen, [these gifts] were applied to others, and the same gifts would have been conferred upon those who fell, had they persevered. And therefore Scripture says that some of each of the orders fell — not because they had been in the orders and afterwards collapsed, but because, had they persevered, some of them would have been in each of the orders — [orders] which, both in tenuity of nature and in clearness of form, had differing grades, just as those who persevered. For some, as we said above, were created superior, others inferior: the superior, who in nature are more subtle and in wisdom more clear-sighted; the inferior, who were made less subtle in nature and less clear-sighted in intelligence. But these invisible differences of invisible beings he alone was able to weigh, who *disposed all things in number and measure and weight*, that is, «*Augustine.* in himself, who is *measure* prescribing for each thing its mode, and *number* furnishing each thing its species, and *weight* drawing each thing to stability — that is, terminating and forming and ordering all things».

### Chapter V.

#### *Whether all the Angels of the same order are equal.*

Further, it must be considered whether all the Angels of the same order are equal. — That they are so has been pleasing to some. But this is neither probable nor worthy of assertion, since Lucifer, who was of the college of the superior ones, was even more dignified than they themselves, who had been created more excellent than the rest. From which it is perceived that, had he persevered, he would have been in the superior order and more dignified than the others of the same order. For just as there is one order of Apostles and another of Martyrs, and yet among the Apostles some are more dignified than others, similarly also among the Martyrs some are superior to others; so too it is rightly believed to be in the orders of the Angels.

### Chapter VI.

#### *How Scripture says that the tenth order is to be filled from men.*

It is also to be noted that a tenth order is read of as to be restored from men. But since there are only nine orders, nor would there have been more even if those who fell had persevered, readers are moved [to ask] how Scripture says that the tenth order is to be filled from men. For Gregory says that men are to be assumed into the order of the Angels, of whom some are assumed into the order of the superior — namely those who burn more with charity — others into the order of the inferior, namely those who are less perfect. From which it appears that a tenth order is not to be formed from men, as though there were nine of Angels and the tenth of men, but that men are to be placed in the orders of the Angels according to the quality of their merits. Therefore what is read — that the tenth order is to be filled up from men — can be understood as said in this sense: that from men there will be restored what fell in the Angels, of whom so many fell that from them a tenth order could have been made. On account of which the Apostle says, *all things are restored in Christ, both those which are in the heavens and those which are on earth*, since through Christ the human race has been redeemed, from which is made the repair of the angelic ruin; yet man would no less be saved, even if no Angel had fallen.

### Chapter VII.

#### *Whether men are assumed according to the number of the standing or of the fallen spirits.*

For it is not according to the number of those who fell, but of those who remained, that men are admitted to beatitude. Whence *Gregory.* Gregory: «That heavenly city consists of Angels and of men, to which we believe that as many of the human race ascend as it happens that Angels there remained, as it is written in the Canticle of Deuteronomy: *He fixed the bounds of the peoples according to the number of the Angels of God*». — *Another opinion.* But by some it is thought that men are restored according to the number of the angels who fell, so that that celestial city is neither deprived of the number of its citizens nor reigns with a more abundant supply. Which *Augustine favors.* Augustine in the *Enchiridion* seems to think, asserting this — that more of men are saved than fell of Angels, but not less — speaking thus: «The supernal Jerusalem, our mother, the city of God, will be cheated of none of the multitude of her citizens, or perhaps will reign with an even more abundant supply. For we know neither the number of the holy men, nor that of the unclean demons, into whose place the sons of catholic mother — succeeding her who appeared barren on earth — will remain without any end of time in that peace from which those fell. But the number of those citizens, whether what is, or what was, or what shall be, is in the contemplation of that artisan, *who calls the things that are not, as though they were*». — Behold, he openly says that no less are saved of men than fell of Angels, but he does not assert that more are saved.

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