of spiritual creatures the
Church holds and affirms.

The first is that of the Angels, the second of the Archangels, the
third of the Thrones; and these three orders make the first
Hierarchy--not first as to nobility, nor as to creation, for the
others are more noble, and all were created together, but first in
degree, according to our perception of their exaltation.

Then there are the Dominations; after them the Virtues; then the
Principalities; and these make the second Hierarchy.

Above these are the Powers and the Cherubim, and above all are the
Seraphim; and these make the third Hierarchy.

And the most potent reason for their contemplation is the number in
which the Hierarchies are, and that in which the orders are. For,
since the Divine Majesty is in Three Persons, which have one
substance, it is possible to contemplate them triply. For it is
possible to contemplate the Supreme Power of the Father, which the
first Hierarchy gazes upon, namely, that which is first by nobility,
and which we enumerate last. And it is possible to contemplate the
Supreme Wisdom of the Son; and upon this the second Hierarchy gazes.
And it is possible to contemplate the Supreme and most fervent Charity
of the Holy Spirit; and upon this the third Hierarchy gazes, which,
being nearest to us, gives of the gifts which it receives.

And, since it is possible to regard each person in the Divine Trinity
triply, so in each Hierarchy there are three orders which contemplate
diversely. It is possible to consider the Father having regard to none
but Him; and this is the contemplation of the Seraphim, who see more
of the First Cause than any other Angelic Nature. It is possible to
consider the Father according as He has relation to the Son, that is,
how He is apart from Him, and how united with Him; and this is the
contemplation of the Cherubim. It is possible again to consider the
Father according as from Him proceeds the Holy Spirit, and how it is
apart from Him and how united with Him; and this is the contemplation
of the Powers.

And in like way it is possible to contemplate the Son and the Holy
Spirit.

Wherefore, there must be nine orders of contemplative Spirits to gaze
into the Light, which alone beholds itself completely. And this is not
the place to be silent so much as one word. I say, that of all these
orders some were lost as soon as they were created, perhaps in number
of the tenth part, to restore which Human Nature was cr