18. But this influence is not something unqualifiedly uncreated; nor does it follow from this that it is an influence of influence, since this influence leads back to God. It implies indeed continuity with the First Principle and a retracing to Him, not as if it were something distant [from Him]. Hence, it is a true influence that goes out and returns, as the Son proceeds from the Father and returns to Him. Hence, it indicates that it is assimilated in the sacred order, knowledge, and action, by the fact that it is rising, as much as possible, to the deiform; partly through the nature of an image, partly through the nature of a likeness, that is, grace, and partly through the nature of the deiformity of glory— and this, proportionately, for the creature is led back to the likeness of God more or less, according to capacity. And because of this, hierarchy is disposed on three levels, demonstrated, as it were, in a threefold manner. And it is necessary that any [hierarchy] have three orders, and that the first be appropriated to the Father, the second to the Son, and the third to the Holy Spirit; and that the first hierarchy be appropriated to the Father in all three [Persons], the second to the Son in all three [Persons], and the third to the Holy Spirit in all three [Persons], as it will become evident. 18. Haec autem influentia non est simpliciter quid increatum; nec ex hoc sequitur, quod influentiae sit influentia, quia haec influentia reducit in Deum; dicit enim continuationem cum primo principio et reductionem in ipsum, non sicut res distans. Unde vera est influentia, quae egreditur et regreditur, ut Filius exivit a Patre et revertitur in ipsum . Unde dicit, quod est assimilata in sacra ordinatione, scientia et operatione per hoc, quod est «ad deiforme, quantum possibile est, ascendens», partim per naturam imaginis, partim per naturam similitudinis, scilicet gratiae, partim per naturam deiformitatis gloriae; et proportionaliter, quia secundum plus et minus, ut capax est, est in Dei similitudinem reducta. -- Et ex hoc hierarchia disponitur per tres hierarchias, ut tripliciter illustrata. Et necesse est, quod quaelibet habeat tres ordines; et quod prima hierarchia approprietur Patri, secunda Filio, et tertia Spiritui sancto; et quod prima hierarchia assimiletur Patri in tribus et secunda in tribus Filio, et tertia Spiritui sancto in tribus, sicut patebit.
19. Their sufficiency is understood in three ways: first, out of the principle of eternal exemplarity; second, out of the integrity of the hierarchy itself; third, according to the disposition of the heavenly Monarchy. Note that as little as all the stars are of service to a blind man, so are the angels and all the marvelous illuminations they send, to a man who does not notice them. Hence the sinner is greatly reprehensible for neglecting these illuminations and the means of assistance the angels provide. In the first hierarchy, these names are found: Thrones, Cherubim, Seraphim; in the second, Dominations, Virtues, and Powers; in the third, Principalities, Archangels, and Angels. And they are distinguished according to the eternal exemplar, which is lively, brilliant, and warm, God the Trinity, Father, Son, and Holy Spirit. And the essence of the Father is entirely in Himself, entirely in the Son, and entirely in the Holy Spirit; and the essence of the Son is entirely in Himself, entirely in the Father, and entirely in the Holy Spirit; and the essence of the Holy Spirit is entirely in the Father, entirely in the Son, and entirely in Himself. If, then, the hierarchy must resemble the Trinity, it is fitting that there be an order that would correspond to the Father as He is in Himself, and as He is in the Son, and as He is in the Holy Spirit. Likewise, it is fitting that there be an order that would correspond to the Son as He is in the Father, and as He is in Himself, and as He is in the Holy Spirit. And it is the same with the Holy Spirit. For this Sun impresses Itself most similarly and expressly upon what is close to It. 19. Sufficientia autem horum tripliciter accipitur: prima, ex ratione exemplaritatis aeternae; secunda, ex integritate hierarchiae; tertia, secundum dispositionem caelestis monarchiae. -- Nota, quod sicut homini caeco serviunt omnes stellae, sic homini non advertenti serviunt Angeli et mittunt mirabiles illuminationes. Unde peccator multum reprehendendus est, qui negligit ista et adiutoria eorum. -- In prima hierarchia sunt nomina ista: Throni, Cherubim, Seraphim; in secunda, Dominationes, Virtutes, Potestates; in tertia, Principatus, Archangeli, Angeli. -- Et distinguuntur secundum exemplar aeternum, quod est vigens, fulgens, calens, Deus trinitas, Pater, Filius et Spiritus sanctus; et tota essentia Patris in se ipso, tota in Filio, tota in Spiritu sancto; et tota essentia Filii in se. ipso, tota in Patre, tota in Spiritu sancto; et tota essentia Spiritus sancti in Patre, tota in Filio, tota in se ipso. Si ergo hierarchia debet assimilari Trinitati, oportet, quod sit ordo, qui respondeat Patri, secundum quod est in se ipso, et secundum quod est in Filio, et secundum quod est in Spiritu sancto. -- Similiter oportet, quod sit ordo, qui respondeat Filio, secundum quod est in Patre, et secundum quod est in se ipso, et secundum quod est in Spiritu sancto. Et idem est de Spiritu sancto. Ille enim sol sibi proximo simillime et expressissime imprimit.
20. The order corresponding to Father as He is in Himself is that of the Thrones; the order corresponding to the Father as He is in the Son is that of the Cherubim; the order corresponding to the Father as He is in the Holy Spirit is that of the Seraphim. The order corresponding to the Son as He is in the Father is that of the Dominations, to whom it pertains to command;}* as the Son is in Himself, it is that of the Virtues; as the Son is in the Holy Spirit, it is that of the Powers. The order corresponding to the Holy Spirit as He is in the Father is that of the Principalities; as He is in the Son, it is that of the Archangels, to whom it pertains to reveal secrets; as the Holy Spirit is in Himself, it is that of the Angels. And he said that he once spoke to one of them to whose order Gabriel belonged, and this angel told him that it had been revealed to him that he belonged to the intermediate hierarchy and the intermediate order, that of the Virtues. And it seems quite fitting that the one who was the herald of the conception of the Son of God would be sent from this particular order which is appropriated to the Son. Again, because he was the herald of the Mediator, it was quite right that he be sent from the intermediate order. This is being proposed as a probability... Hence, also, Gabriel was called the Might of God and he came to comfort the Virgin. Likewise, because a common person had to be sent. Therefore it is evident that each hierarchy corresponds to the Father, the Son and the Holy Spirit. 20. Ordo Patri respondens, secundum quod est in se ipso, est ordo Thronorum; ordo respondens Patri, secundum quod est in Filio, est ordo Cherubim; ordo respondens Patri secundum quod est in Spiritu sancto, est ordo Seraphim. -- Ordo respondens Filio, secundum quod est in Patre, est ordo Dominationum, cuius est imperare; secundum quod Filius est in se ipso, est ordo Virtutum; secundum quod est Filius in Spiritu sancto, est ordo Potestatum. -- Ordo respondens Spiritui sancto, secundum quod est in Patre, est ordo Principatuum; secundum quod est in Filio, est ordo Archangelorum, quorum est se- creta revelare; secundum quod est Spiritus sanctus in se ipso, est ordo Angelorum. -- Et dicebat, quod semel conferebat cum uno, de quo ordine fuisset Gabriel. Et dicebat ille, quod sibi revelatum fuerat, quod erat de media hierarchia et de medio ordine, scilicet Virtutum. -- Et hoc videtur valde congruum, ut ille qui erat nuntius conceptionis Filii Dei, de illo ordine mitteretur, qui Filio appropriatur. Item, quia erat nuntius Mediatoris , congruum fuit, ut de medio ordine mitteretur. Hoc dictum est secundum probabilitatem. Unde etiam Gabriel vocatus est fortitudo Dei et venit ad confortandam Virginem. Item, quia debebat mitti communis persona. -- Sic ergo patet, quod quaelibet hierarchia respondet Patri et Filio et Spiritui sancto.
21. But note that the first hierarchy is originated and enlightened by no one but God, that the intermediate is enlightened by God and by the first, while the lowest is enlightened by God, the first, and the intermediate, and the Church is enlightened by all. Hence, the ray of the eternal Sun enlightens first the hierarchy close to it, and hierarchies it in its own likeness; then through this one it comes to the intermediate, and through these two, to the lowest, and through all of them, to the Ecclesiastical hierarchy. Yet, one should not believe that angels create each other. 21. Nota autem, quod prima hierarchia non originatur nec illuminatur nisi a solo Deo; media autem illuminatur a Deo et a suprema; infima autem a Deo et a suprema et media; ecclesiastica autem ab omnibus. Unde radius solis aeterni primo illuminat hierarchiam sibi propinquam et secundum similitudinem suam hierarchizat eam; deinde per illam venit in mediam et per illas in infimam et per omnes in ecclesiasticam. Nec tamen intelligendum, quod Angelus creet Angelum.
22. Now, as regards the fact that the first Principle acts as originating, governing and beatifying, there is also the concordance of hierarchies. Indeed, it is more noble to beatify than to create or to govern, and [more noble] to create, which implies being, than to govern, by which what has been given is preserved. To the highest Principle, as beatifying, corresponds the supreme hierarchy; as creating, the intermediate hierarchy; and as governing, the lesser. The supreme [hierarchy] supremely inflames, the intermediate supremely strengthens, and the lesser supremely leads back. 22. Secundum autem, quod primum principium se habet in ratione originantis, gubernantis, beatificantis; sic est concordantia hierarchiarum. -- Nobilius enim est beatificare quam creare vel gubernare, et creare ubi datur esse, quam gubernare, ubi conservatur quod datum est. Summo principio in ratione beatificantis respondet suprema hierarchia, in ratione creantis respondet media, in ratione gubernantis respondet ultima. Suprema summe inflammat, media summe vigorat, infima summe reducit.
23. In relation to the [first Principle as] beatifying, three [attributes] had been appropriated: eternity, beauty, and joy, and to these correspond the three orders of the first hierarchy: Eternity, attributed to the Father, corresponds to the Thrones in whom God is said to be enthroned, for they possess Him; beauty, attributed to the Son, corresponds to the Cherubim; joy, attributed to the Holy Spirit, correspond to the Seraphim, that is, love. Again, three other [attributes] had been appropriated: power, wisdom, and will, in relation to the [first Principle as] originating. Power, to the Father, and the Dominations correspond to it, since it pertains to them to command; wisdom, to the Son, and the Virtues correspond to it; will, to the Holy Spirit, and the Powers correspond to it, for all enemy powers are destroyed in them. In relation to the [first Principle as] governing, three [attributes] had been appropriated: piety, truth, and holiness. Piety is in the Angels, truth in the Archangels, while holiness pertains mostly to the Principalities. It was fitting, then, that the hierarchy, insofar as it is retraced to God, would have an express likeness which a single [angelic Order] would have been unable to unfold. 23. In ratione beatificantis erant tria appropriata, scilicet aeternitas, formositas, iucunditas; et secundum has correspondent ordines primae hierarchiae: aeternitas respondet Patri, cui respondent Throni, in quibus Deus sedere dicitur, quia Deum habent; formositas Filio, cui Cherubim; iucunditas Spiritui sancto, cui Seraphim, amor. -- Item, sunt alia tria appropriata, scilicet potentia, sapientia, voluntas, ut est in ratione principiantis. Potentia appropriatur Patri, cui respondent Dominationes, quarum est imperare; sapientia Filio, cui respondent Virtutes; voluntas Spiritui sancto, cui respondent Potestates, in quibus destruuntur omnes adversariae potestates. -- In ratione gubernantis sunt tria appropriata: pietas, veritas, sanctitas. Pietas est in Angelis, veritas in Archangelis, sanctitas competit maxime Principatibus. Oportuit ergo, quod hierarchia, secundum quod est reducta in Deum, haberet expressam similitudinem; quod unus non potuit explicare.
c. Origin of Monarchy
24. The third consideration is related to the fact that this Principle holds the origin of monarchy. This, indeed, is the Monarch who exerts power to the supreme degree, who is supremely wise in discerning the truth, supremely holy in loving the good, and supremely constant in distributing what is just. The Seraphim correspond to supreme holiness, for in them there is holy love, wherefore they cry out, Holy, Holy, Holy; the Cherubim, to wisdom, for in them there is the fullness of understanding; the Thrones, to constancy, for in them there is a high seat, open to receiving. 24. Tertia consideratio est, secundum quod illum principium tenet principium monarchiae. Ille enim monarcha est summa celsitudine pollens, quia summe sapiens in discernendo vera, summe sanctus in diligendo bona, summe stabilis in decernendo iusta. Seraphim respondent summae sanctitati, in quibus est amor sanctus; unde clamant: Sanctus, sanctus, sanctus . Sapientiae respondent Cherubim, in quibus est plenitudo scientiae. Stabilitati respondent Throni, in quibus est sedes alta, patula ad suscipiendum.
d. Presiding with Supreme Fortitude
25. In the second place, a Monarch who is presiding with supreme fortitude is authentic in the establishing of laws, strong in the use of power and unconquered in overcoming his enemies. In the establishing of laws, He enjoys the order of the Dominations to whom it pertains to command and to establish authority. In the use of powers, He resembles the order of the Virtues to whom it pertains to accomplish miracles and to follow through that which has been commanded. In overcoming enemies, He is a close image of the order of the Powers to whom it pertains to fight anything disorderly and, on the contrary, to promote anything orderly. 25. Secundo, monarcha, qui est summa fortitudine praesidens, est authenticus in statuendo leges, praevalidus in ministrando vires, invictus in superando hostes. In statuendo leges habet ordinem Dominationum, quarum est imperare, formare imperium. In ministrando vires, sic est ordo Virtutum, quarum est miracula facere et prosequi quod imperatum est. In superando hostes, sic est ordo Potestatum, quarum est omne inordinatum repellere et omne ordinatum promovere.
e. Tends His Flock with Supreme Sweetness
26. In the third place, a Monarch tends His flock with supreme sweetness when He is supremely forceful in His leadership, supremely judicious in His teaching, and supremely attentive in His safeguarding. The first is proper to the Principalities, to whom it pertains to strengthen; the second, to the Archangels, to whom it pertains to reveal secrets; the third, to the Angels, to whom it pertains to watch with care. Such are the three hierarchies which this Sun enlightens in a threefold manner. Hence, the sun, three times as much, burneth the mountains. These are the mountains of Bether, as explained in the Canticle: My lover, like a gazelle or a young stag, upon the mountains of Bether. And it is upon those very mountains that this Sun is sending out its first illuminations. 26. Tertio, monarcha est summa dulcedine pascens, quia est summe strenuus in manuducendo, summe sagax in erudiendo, summe sedulus in custodiendo. Primum est Principatuum, quorum est roborare; secundum Archangelorum, quorum est secreta revelare; tertium Angelorum, quibus congruit sedula custoditio. -- Istae sunt tres hierarchiae, quas illuminat ille sol tripliciter; unde: Tripliciter sol exurens montes . Isti sunt montes Bether; in Cantico: Similis est dilectus meus capreae hinnuloque cervorum super montes Bether . Super istos montes iste sol immittit primas illuminationes.
2. Distinction according to the Integrity of the Hierarchy
27. Now, there is another distinction according to the integrity of the hierarchy, for which there is required sacred power —meaning sacred ordination, sacred knowledge, and sacred action. For there are three kinds of life in heaven and on earth, active, leisurely, and a combination of both. The active corresponds to action, the leisurely, to knowledge, and the mixed, to order. Hence, some men are active, others contemplative, and others again, a mixture of both. 27. Alia est distinctio secundum integritatem hierarchicam, ad quam requiritur sacra potestas vel sacra ordinatio, sacra scientia, sacra operatio. Triplex enim est genus vitae in caelo et in terra, scilicet actuosae, otiosae et ex utraque permixtae. Actuosa respondet operationi; otiosa, scientiae; permixta, ordini. Ideo sunt activi, contemplativi, ex utroque permixti.
a. Knowledge
28. Knowledge corresponds to the supreme hierarchy, action to the lowest, order or power, to the intermediate. For knowledge is threefold, elevating and leading back to the origin speculative, that is, receiving light, and discerning, that is, expressing opinions and making judgments. The first is in the Seraphim, the second, in the Cherubim, and the third, in the Thrones. And because knowledge as speculative befits the intermediate order, it is called knowledge [unqualifiedly] , while in the other two cases knowledge is qualified as elevating and discerning, or determining. Hence, in these two cases, knowledge is named by means of superadded notes. Knowledge properly so-called, however, is related to speculation. 28. Scientia respondet supremae hierarchiae; actio, infimae; ordo sive potestas, mediae. Scientia autem triplex est: sursumactiva et reducens in originem; speculativa, suscipiens lumina; discretiva, sententiam decernens, iudicia faciens. Prima est in Seraphim, secunda in Cherubim, tertia in Thronis. Et quia scientia, ut est speculativa, convenit medio ordini, ideo tenuit nomen scientiae; alii duo addunt sursumactionem et discretionem vel determinationem; ideo denominantur a superadditis. Scientia enim proprie habet rationem speculationis.
b. Sacred Power
29. In the second place, concerning sacred power: there is a threefold power, supreme, manly, and triumphant. The first corresponds to the order of the Dominations, the second, to that of the Virtues, and the third, to that of the Powers. And because it is proper to power to overcome enemies, therefore the order of Powers retains the name to itself. 29. Secundo, de sacra potestate; est triplex potestas: sublimis, virilis, triumphalis. Primae potestati respondet ordo Dominationum; se- cunctae, ordo Virtutum; tertiae, ordo Potestatum. Et quia potestatis proprie est hostes superare, ideo ordo Potestatum retinuit sibi nomen.
c. Memory Receives, the Intelligence Speculates, and the Will is United
30. Now, the same distinction is had in relation to action, which is the lowest, in which [function] are all those spirits that are sent for service, for "the highest ones never recede from the intimate." Wherefore Dionysius raises the question of the Seraph sent to Isaias, but he does not solve it. But it seems better to be of the opinion that it was another angel, receiving his fire from an angel of that particular order, and thus named after him. Now, this action has three functions, to cleanse, enlighten, and perfect. Perfecting is greater than enlightening, and the latter is greater than cleansing. Cleansing befits the Angels, enlightening, the Archangels, and perfecting, the Principalities. 30. Attenditur etiam distinctio secundum actionem, quae est infima, in qua sunt omnes spiritus, in ministerium missi , quia «illi supremi ab intimis nunquam recedunt». -- Unde de Seraph misso ad Isaiam movet questionem Dionysius et non solvit eam; magis tamen videtur sentire, quod fuit Angelus alius, accipiens inflammationem ab Angelo illius ordinis, et sic denominabatur ab illo. -- Huius actionis triplex est actus: purgare, illuminare, perficere. Maior est perfectio quam illuminatio, et haec maior quam Purgatio; purgare convenit Angelis, illuminare Archangelis, perficere Principatibus.
31. The third distinction is concerned with looking upon the heavenly Monarchy, that is, concerned with looking upon the higher [hierarchy], one's own, and the lower. In the same way, a prelate is well-ordered when he is submitted to a superior, orderly as regards his own [life], and thus presides well over his inferiors. Lucifer did not respect this order, wherefore he was thrown out of order. He wanted to be the first, although he owed more to God than to himself. This aspect may be considered from the viewpoints of receiving, speculating, and uniting. The memory receives, the intelligence speculates, and the will is united. It is through these powers, and no others, that there is a turning toward God. Now, to be united is higher than to receive or speculate, wherefore the Seraphim correspond to uniting, the Cherubim to speculating, and the Thrones to receiving. In the Seraphim there is love, in the Cherubim, splendor, and in the Thrones, receiving, both clear and tranquil. 31. Tertia distinctio est secundum aspectus caelestis monarchiae. Iste est aspectus ad supremam, ad se ipsam, ad infimam; sicut praelatus bene ordinatus est, qui est subiectus superiori, ordinatus respectu sui, et tunc bene praesidet inferioribus. Lucifer non servavit hunc ordinem, et ideo de ordine est proiectus; primo voluit praeesse, et tamen plus tenebatur Deo quam sibi. -- Iste aspectus est secundum rationem susceptionis, speculationis, unitionis. Memoria suscipit, intelligentia speculatur, voluntas unitur. Per has vires, et non per alias, est conversio ad Deum. Plus autem est uniri quam suscipere, vel speculari; ideo unitioni respondent Seraphim, speculationi Cherubim, susceptam Throni; in Seraphim est amor, in Cherubim splendor, in Thronis susceptio patula et tranquilla.
32. As regards order or aspect in relation to oneself, there is no such thing except in relation to a power that is ordained in three ways: it either commands what should be done, or brings about what has been commanded, or defends what has been done. And in this, the spirits help one another, for one commands, another executes, and yet another defends, as in associations. Unless there is orderly receiving, a communication of powers, and a defense of what has been communicated, there is no order. The first pertains to the Dominations, the second to the Virtues, and the third to the Powers. And he said that in another work he had not placed the Powers nor the Virtues right, nor had he seen them properly at the time. From the viewpoint of ourselves, we receive three benefits from them: [we learn] what to do, what to prefer, and what to pursue. The Angels teach what needs to be done, the Archangels, what should be preferred, and the Principalities what should be pursued. 32. Secundum rationem ordinis vel aspectus in se ipsam non est nisi secundum potestatem ordinatam quantum ad tria: aut imperat quod est faciendum, aut prosequitur imperatum, aut defensat quod factum est; et in hoc assistunt sibi spiritus, quia unus imperat, alius prosequitur, alius defendit, sicut in collegiis. Nisi sit ordinata susceptio, virtutum communicatio, communicari defensio, non est ordo. Primum est Dominationum, secundum Virtutum, tertium Potestatum. -- Et dixit, quod non bene posuerat in alio loco Potestates aut Virtutes, nec bene tunc viderat. -- In aspectu autem ad nos, sic tria ab eis recipimus beneficia: quid agere, quid praeeligere, quid prosequi. Quid agere, docent Angeli; quid praeeligere, Archangeli; quid prosequi, Principatus.
33. From the words of Dionysius [the Pseudo-Areopag- ite], in the seventh chapter of "The Angelic Hierarchies," we gather that the love of the Seraphim is continuous, supremely intense, and supremely penetrating into the heart of God, into the innermost parts of God as it proceeds from the innermost parts of the soul; and this implies the properties of an ever-moving fire. Now, the reference here is to fire taken in the broader sense, since it is extended to the quintessence. And in this is shown a love that is continuous, superheated, that is, intense, superacute, that is, penetrating. Of the Cherubim, he says that they receive copiously, that they speculate with the greatest clarity, and that they delightfully enjoy this light. Of the Thrones, that their seat is lofty, that it is firm, stable, open to the receiving of light. The Thrones are said to exist for the sake of judgment, because God is seated in them, for they are most divine, and they submissively manifest His counsel by means of judgment. For His counsel is hidden, but it is revealed through judgment: and it is to these that He manifests His counsel. Of the Dominations, [he says] that they signify a certain excellence within a certain freedom, and together with this, they signify likewise a certain presidency over souls, and yet they have no desire for inordinate dominion. Of the Virtues, [he says] that they are "the ultimate in terms of power," wherefore virtue does not refer to just any power, but only to one which has attained its ultimate [perfection]. Nor is just anything called virtuous, but that only which enjoys stability in enduring and fortitude in resisting. [He] also [says] that [virtue] must be strong, and never weakened by faintheartedness, as long as God chooses to flow into it, and receive illuminations in a supreme effort upwards. Again, he says that it must be sublime, so that it be always lifted up to the divine. And likewise, of the Powers. It pertains to the Dominations to command, to the Virtues to execute, to the Powers to ordain, so that nothing be contrary, which implies a force of repulsion.. Again, it pertains to the Principalities to lead, to the Archangels to reveal, and to the Angels to announce. 33. Ex verbis Dionysii, De Angelica hierarchia , capitulo septimo, extrahitur, quod amor Seraphim est continuus, summe intensus, summe penetrativus usque ad cor Dei, usque ad intima Dei ex intimis animae procedens; et ponit proprietates ignis semper mobilis. Et loquitur isto modo de igne largo modo, ut extendatur ad quintam essentiam. Et in hoc ostenditur amor continuus, superfervidus, scilicet intensus, superamus, scilicet penetrativus. -- De Cherubim dicit, quod suscipiunt copiose, speculantur praeclare, perfruuntur iucunde illo lumine. -- De Thronis, quod sedes est elevata, quod est firma, stabilis, patula ad susceptionem luminis. Throni dicuntur ad iudicandum, quod in illis sedet Deus, quia divinissimi sunt et famulariter manifestant consilium suum per iudicium. Consilium enim occultum est, sed manifestatur per iudicium; illis autem manifestat consilium suum. -- De Dominationibus, quod significant quandam excellentiam in quadam libertate, et cum hoc similiter significant quandam praesidentiam respectu animarum et non appetitum habent inordinati dominii. -- De Virtutibus; «virtus enim est ultimum de potentia»; unde non dicitur quaecumque potentia virtus, sed quae est ultimata, nec quaecumque res dicitur virtuosa, sed quae habet stabilitatem in durando, fortitudinem in resistendo. Item, quod sit fortis, nunquam imbecilliter infirmetur, quamdiu Deus vult influere in eam, et in maxima erectione recipere illuminationes. Item, quod habeat sublimitatem, quod semper ad divina feratur. -- Similiter de Potestatibus. -- Dominationum est, imperare; Virtutum, prosequi; Potestatum, ordinare, ut nihil sit contrarium, unde dicit vim repulsivam. -- Item, Principatuum est deducere; Archangelorum, revelare; Angelorum, nuntiare.