The Ordering of the Bad Angels

The Ordering of the Bad Angels — St. Thomas Aquinas asks: Whether there are orders among the demons?; Whether among the demons there is precedence?; Whether there is enlightenment in the demons?; Whether the good angels have precedence over the bad angels?.

We now consider the ordering of the bad angels; concerning which there are four points of inquiry:

Article 1: Whether there are orders among the demons?

The Apostle says (Eph. 6:12): "Our wrestling . . . is against principalities and powers, against the rulers of the world of this darkness."

As explained above (), order in the angels is considered both according to the grade of nature; and according to that of grace. Now grace has a twofold state, the imperfect, which is that of merit; and the perfect, which is that of consummate glory.

If therefore we consider the angelic orders in the light of the perfection of glory, then the demons are not in the angelic orders, and never were. But if we consider them in relation to imperfect grace, in that view the demons were at the time in the orders of angels, but fell away from them, according to what was said above (), that all the angels were created in grace. But if we consider them in the light of nature, in that view they are still in those orders; because they have not lost their natural gifts; as Dionysius says (Div. Nom. iv).

Article 2: Whether among the demons there is precedence?

On 1 Cor. 15:24 the gloss says: "While the world lasts, angels will preside over angels, men over men, and demons over demons."

Since action follows the nature of a thing, where natures are subordinate, actions also must be subordinate to each other. Thus it is in corporeal things, for as the inferior bodies by natural order are below the heavenly bodies, their actions and movements are subject to the actions and movements of the heavenly bodies. Now it is plain from what we have said (), that the demons are by natural order subject to others; and hence their actions are subject to the action of those above them, and this is what we mean by precedence---that the action of the subject should be under the action of the prelate. So the very natural disposition of the demons requires that there should be authority among them. This agrees too with Divine wisdom, which leaves nothing inordinate, which "reacheth from end to end mightily, and ordereth all things sweetly" (Wis. 8:1).

Article 3: Whether there is enlightenment in the demons?

Enlightenment is not without cleansing and perfecting, as stated above (). But to cleanse does not befit the demons, according to the words: "What can be made clean by the unclean?" (Ecclus. 34:4). Therefore neither can they enlighten.

There can be no enlightenment properly speaking among the demons. For, as above explained (), enlightenment properly speaking is the manifestation of the truth in reference to God, Who enlightens every intellect. Another kind of manifestation of the truth is speech, as when one angel manifests his concept to another. Now the demon's perversity does not lead one to order another to God, but rather to lead away from the Divine order; and so one demon does not enlighten another; but one can make known his mental concept to another by way of speech.

Article 4: Whether the good angels have precedence over the bad angels?

Augustine says (De Trin. iii), that "the treacherous and sinful spirit of life is ruled by the rational, pious, and just spirit of life"; and Gregory says (Hom. xxxiv) that "the Powers are the angels to whose charge are subjected the hostile powers."

The whole order of precedence is first and originally in God; and it is shared by creatures accordingly as they are the nearer to God. For those creatures, which are more perfect and nearer to God, have the power to act on others. Now the greatest perfection and that which brings them nearest to God belongs to the creatures who enjoy God, as the holy angels; of which perfection the demons are deprived; and therefore the good angels have precedence over the bad, and these are ruled by them.