Article 4

In the fourth article, the question is raised whether the angels moving the celestial bodies belong to the angelic rank of the virtues.

This does, indeed, seem to me to be the case, especially if the angelic rank of the virtues is said to be in the middle of the second hierarchy as Dionysius says. (See, Summa Theologiae I, q. 108 a. 6 s.c. They are midway between the Powers and Dominations. As Thomas explains in the body of the second article, there are three hierarchies of angels and three orders are found in each of them. See also, Celestial Hierarchy, vii.) For this rank holds the first place among the orders that carry out exterior ministries. (As explained in the Prima Pars, q. 112 a. 4 and elsewhere, the four superior orders have no exterior ministry. The Virtues do have one, but the four orders below it are more apt to be involved in one.) Accordingly, Dionysius says in the eighth chapter of the Celestial Hierarchy that the name 'virtue' exhibits a certain divine and immovable strength for all godlike operations. For there seems to be no greater external service than the ordering of universal causes. Thus, the administration of the celestial bodies seems to pertain most of all to the order of the virtues. Commenting on the words of the twenty-fourth chapter of Matthew, the powers [virtutes] of the heavens will be shaken, (Mt. 24:29. See Origen, In Matth. comment. series vet. interpr., super Matth. XXIV (Patrologia Graeca 13, 1670 C).) Origen argues it follows that the rational powers of the heavens will be amazed when they are removed from their primary tasks. It does not seem, however, that this ought to be altogether maintained.