That is not my nomenclature. That is the language used in Pseudo-Dionysius the Areopagite in the 4th or 5th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy).
This is getting off the point of the OP, but I don’t “confuse” anything here. I am using the standard 1500 year old nomenclature of the Church. I cited my source and the language I used is a DIRECT QUOTE.
The reality is that angelology is an imprecise study and admittedly others, including Aquinas, (and in all probability St. Denis) have used different nomenclature (in fact there is no general consensus on whether Satan was a Cherub a Seraph or an Archangel, or even whether it is possible to be more than one of the above. Some have posited that Michael was both a Seraph and an Archangel.)
None the less, this is all beside the point of the OP.
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OBJ 4: Further, Gregory (Hom. xxiv in Evang.) places the “Principalities” above the “Powers.” These therefore are not placed immediately above the Archangels, as Dionysius says (Coel. Hier. ix).
On the contrary, Dionysius (Coel. Hier. vii), places in the _
highest hierarchy “Seraphim” as the first, the “Cherubim” as the middle, the “Thrones” as the last; in the
middle hierarchy he places the “Dominations,” as the first, the “Virtues” in the middle, the “Powers” last; in the
lowest hierarchy the “Principalities” first, then the “Archangels,” and lastly the “Angels.” _
I answer that, The grades of the angelic orders are assigned by Gregory (Hom. xxiv in Ev.) and Dionysius (Coel. Hier. vii), who agree as regards all except the “Principalities” and “Virtues.” For Dionysius places the “Virtues” beneath the “Dominations,” and above the “Powers”; the “Principalities” beneath the “Powers” and above the “Archangels.” Gregory, however, places the “Principalities” between the “Dominations” and the “Powers”; and the “Virtues” between the “Powers” and the “Archangels.” Each of these placings may claim authority from the words of the Apostle, who (Eph. 1:20,21) enumerates the middle
orders, beginning from the lowest saying that “God set Him,” i.e. Christ, “on His right hand in the heavenly places above all Principality and Power, and Virtue, and Dominion.” Here he places “Virtues” between “Powers” and “Dominations,” according to the placing of Dionysius. Writing however to the Colossians (1:16), numbering the same
orders from the highest, he says: “Whether Thrones, or Dominations, or Principalities, or Powers, all things were created by Him and in Him.” Here he places the “Principalities” between “Dominations” and “Powers,” as does also Gregory.” Summa Theologica, Part 1, Q. 108, Art. 6
