In order, now, that our first inquiry may begin with the names themselves, let us consider whether the holy angels, from the period of their first existence, have always been holy, and are holy still, and will be holy, and have never either admitted or had the power to admit any occasion of sin. Then in the next place, let us consider whether those who are called holy principalities began from the moment of their creation by God to exercise power over some who were made subject to them, and whether these latter were created of such a nature, and formed for the very purpose of being subject and subordinate. In like manner, also, whether those which are called powers were created of such a nature and for the express purpose of exercising power, or whether their arriving at that power and dignity is a reward and desert of their virtue. (Book I, Chapter 5, Part 3)

Angels, principalities, and powers are three species of creation.

In each of these what is the interplay of rationality and sinfulness?

Are any of these privileged with a different genus of rationality than humankind?

This is an effort to analyze the fantastic (Greek: phantastikós, meaning able to present or show to the mind).

Yet for Origen, Thomas Aquinas, and many others understanding angels was not to indulge in fantasy.

The image shows the assumption of the virgin by Francesco Botticini with three hierarchies and nine orders of angels.