[I.q.109.a.1.arg.1] It would seem that there are no orders among the demons. For order belongs to good, as also mode, and species, as Augustine says (De Nat. Boni iii); and on the contrary, disorder belongs to evil. But there is nothing disorderly in the good angels. Therefore in the bad angels there are no orders.
\n[I.q.109.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod ordines non sint in dæmonibus. Ordo enim pertinet ad rationem boni, sicut et modus, et species, ut Augustinus dicit in lib. De natura boni, cap. Ⅲ et Ⅳ, col. 553, t. 8; et e contrario inordinatio pertinet ad rationem mali. Sed in bonis angelis nihil est inordinatum. Ergo in malis angelis non sunt aliqui ordines.
\n[I.q.109.a.1.arg.2] Further, the angelic orders are contained under a hierarchy. But the demons are not in a hierarchy, which is defined as a holy principality; for they are void of all holiness. Therefore among the demons there are no orders.
\n[I.q.109.a.1.arg.2] 2. Præterea, ordines angelici sub aliqua hierarchia continentur. Sed dæmones non sunt sub aliqua hierarchia, quæ est « sacer principatus, » cum ab omni sanctitate sint vacui. Ergo in dæmonibus non sunt ordines.
\n[I.q.109.a.1.arg.3] Further, the demons fell from every one of the angelic orders; as is commonly supposed. Therefore, if some demons are said to belong to an order, as falling from that order, it would seem necessary to give them the names of each of those orders. But we never find that they are called \"Seraphim,\" or \"Thrones,\" or \"Dominations.\" Therefore on the same ground they are not to be placed in any other order.
\n[I.q.109.a.1.arg.3] 3. Præterea, dæmones de singulis ordinibus angelorum ceciderunt, ut communiter dicitur. Si ergo aliqui dæmones dicuntur esse alicujus ordinis, quia de illo ordine ceciderunt, videtur quod deberent eis attribui nomina singulorum ordinum. Nunquam autem inventur quod dicantur seraphim vel throni vel dominationes. Ergo pari ratione non sunt in aliis ordinibus.
\n[I.q.109.a.1.sc] The Apostle says (Ephesians 6:12): \"Our wrestling . . . is against principalities and powers, against the rulers of the world of this darkness.\"
\n[I.q.109.a.1.sc] Sed contra est quod Apostolus dicit ad Ephes., ult., 12, quod est nobis colluctatio adversus principes et potestates, adversus mundi rectores tenebrarum harum.
\n[I.q.109.a.1.co] As explained above (108, 4,7,8), 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 consummae glory.
\nIf 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 (Question 62, Article 3), 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).
\n[I.q.109.a.1.co] Respondeo dicendum, quod, sicut jam dictum est, ordo angelicus consideratur et se- Joannes Baptista probabiliter, secundum Guillermum, locum Luciferi occupat. Sed hoc nescimus. — Juxta eumdem Guillermum, et Bonaventuram, et Richardum, probabiliter decimus ordo dandus est pro complemento cælestis curiæ, ex communibus hominibus, videlicet meritis imperfectorum, et præsertim pueris post baptismum ante rationis usum decessis; et ille ordo infra angelos cundum gradum naturæ, et secundum gradum gratiae. Gratia vero habet duplicem statum, scilicet imperfectum, qui est status merendi, et perfectum, qui est status gloriæ consummatæ. Si ergo considerentur ordines angelici quantum ad perfectionem gloriæ, sic dæmones neque sunt in ordinibus angelicis, neque unquam fuerunt; si autem considerentur quantum ad id quod est gratiae imperfectæ, sic dæmones fuerunt quidem aliquando in ordinibus angelorum, sed ab eis ceciderunt, secundum illud quod supra posuimus, omnes angelos in gratia creatos fuisse. Si autem considerentur quantum ad id quod est naturæ, sic adhuc sunt in ordinibus; quia data naturalia non amiserunt, ut dicit Dionysius, De div. nom., c. Ⅳ, §23, col. 726, t. 1.
\n[I.q.109.a.1.ad.1] Good can exist without evil; whereas evil cannot exist without good (49, 3); so there is order in the demons, as possessing a good nature.
\n[I.q.109.a.1.ad.1] Ad primum ergo dicendum, quod bonum potest inveniri sine malo; sed malum non potest inveniri sine bono, ut supra habitum est; et ideo dæmones, inquantum habent naturam bonam, ordinati sunt.
\n[I.q.109.a.1.ad.2] If we consider the ordering of the demons on the part of God Who orders them, it is sacred; for He uses the demons for Himself; but on the part of the demons' will it is not a sacred thing, because they abuse their nature for evil.
\n[I.q.109.a.1.ad.2] Ad secundum dicendum, quod ordinatio dæmum si consideretur ex parte Dei ordinantis, est sacra; utitur enim dæmibus propter seipsum; sed ex parte voluntatis dæmum non est sacra, quia abutuntur sua natura ad malum.
\n[I.q.109.a.1.ad.3] The name \"Seraphim\" is given from the ardor of charity; and the name \"Thrones\" from the Divine indwelling; and the name \"Dominations\" imports a certain liberty; all of which are opposed to sin; and therefore these names are not given to the angels who sinned.
\n[I.q.109.a.1.ad.3] Ad tertium dicendum, quod nomen seraphim imponitur ab ardore charitatis; nomen autem thronorum ab inhabitatione divina; nomen autem dominationum importat libertatem quamdam; quæ omnia opponuntur peccato; et ideo peccantibus angelis hujusmodi nomina non attribuuntur.
\n[I.q.109.a.2.arg.1] It would seem that there is no precedence among the demons. For every precedence is according to some order of justice. But the demons are wholly fallen from justice. Therefore there is no precedence among them.
\n[I.q.109.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod in dæmonibus non sit prælatio. Omnis enim prælatio est secundum aliquem ordinem justitiæ. Sed dæmones totaliter a justitia ceciderunt. Ergo in eis non est prælatio.
\n[I.q.109.a.2.arg.2] Further, there is no precedence where obedience and subjection do not exist. But these cannot be without concord; which is not to be found among the demons, according to the text, \"Among the proud there are always contentions\" (Proverbs 13:10). Therefore there is no precedence among the demons.
\n[I.q.109.a.2.arg.2] 2. Præterea, ubi non est obedientia et subjectio non est prælatio. Hæc autem sine concordia esse non possunt; quæ in dæmonibus nulla est, secundum illud Prov., xiii, 10: Inter superbos semper sunt jurgia*. Ergo in dæmonibus non est prælatio.
\n[I.q.109.a.2.arg.3] If there be precedence among them it is either according to nature, or according to their sin or punishment. But it is not according to their nature, for subjection and service do not come from nature but from subsequent sin; neither is it according to sin or punishment, because in that case the superior demons who have sinned the most grievously, would be subject to the inferior. Therefore there is no precedence among the demons.
\n[I.q.109.a.2.arg.3] 3. Præterea, si in eis est aliqua prælatio, aut hoc pertinet ad eorum naturam, aut ad eorum culpam vel pœnam. Sed non ad eorum naturam, quia subjectio et servitus non est ex natura, sed est ex peccato subsecuta; nec pertinet ad culpam vel pœnam, quia sic superiores dæmones, qui magis peccaverunt, inferioribus subderentur. Non ergo est prælatio in dæmonibus.
\n[I.q.109.a.2.sc] On 1 Corinthians 15:24 the gloss says: \"While the world lasts, angels will preside over angels, men over men, and demons over demons.\"
\n[I.q.109.a.2.sc] Sed contra est quod dicit Glossa ordin. super illud: Cum evacuaverit omnem principatum, etc., I Cor., c. xv, col. 547. t. 2: « Quamdiu durat mundus, angeli angelis, homines hominibus, et dæmones dæmonibus præsunt. »
\n[I.q.109.a.2.co] 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 (1), 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\" (Wisdom 8:1).
\n[I.q.109.a.2.co] Respondeo dicendum, quod cum actio sequatur naturam rei, quorumcumque naturæ sunt ordinatæ, oportet quod etiam actiones subinvicem ordinentur, sicut patet in rebus corporalibus. Quia enim inferiora corpora naturali ordine sunt infra corpora cælestia, actiones et motus eorum subduntur actionibus et motibus cælestium corporum. Manifestum est autem ex præmissis, quod dæmonum quidam naturali ordine sub aliis constituentur; unde et actiones eorum sub actionibus superiorum sunt; et hoc est quod rationem prælationis facit, ut scilicet actio subditi subdatur actioni prælati. Sic igitur ipsa naturalis dispositio dæmonum requirit quod sit in eis prælatio. Convenit etiam hoc divinæ sapientia, quæ nihil in universo inordinatum relinquit, quæ attingit a fine usque ad finem fortiter, et disponit omnia suaviter, ut dicitur Sapient., viii, 4.
\n[I.q.109.a.2.ad.1] The authority of the demons is not founded on their justice, but on the justice of God ordering all things.
\n[I.q.109.a.2.ad.1] Ad primum ergo dicendum, quod prælatio dæmonum non fundatur super eorum justitia, sed super justitia Dei cuncta ordinantis.
\n[I.q.109.a.2.ad.2] The concord of the demons, whereby some obey others, does not arise from mutual friendships, but from their common wickedness whereby they hate men, and fight against God's justice. For it belongs to wicked men to be joined to and subject to those whom they see to be stronger, in order to carry out their own wickedness.
\n[I.q.109.a.2.ad.2] Ad secundum dicendum, quod concordia dæmonum, qua quidam aliis obediunt, non est ex amicitia quam inter se habeant, sed ex communi nequitia, qua homines odiunt, et Dei justitiae repugnant. Est enim proprium hominum impiorum ut eis se adjungant et subjiciant, ad propriam nequitiam exequendam, quos potiores viribus vident.
\n[I.q.109.a.2.ad.3] The demons are not equal in nature; and so among them there exists a natural precedence; which is not the case with men, who are naturally equal. That the inferior are subject to the superior, is not for the benefit of the superior, but rather to their detriment; because since to do evil belongs in a pre-eminent degree to unhappiness, it follows that to preside in evil is to be more unhappy.
\n[I.q.109.a.2.ad.3] Ad tertium dicendum, quod dæmones non sunt aequales secundum naturam; unde in eis est naturalis prælatio; quod in hominibus non contingit, qui natura sunt pares. Quod autem superioribus inferiores subdantur, non est ad bonum superiorum, sed magis ad malum eorum; quia cum mala facere maxime ad miseriam pertineat, præesse in malis est esse magis miserum.
\n[I.q.109.a.3.arg.1] It would seem that enlightenment is in the demons. For enlightenment means the manifestation of the truth. But one demon can manifest truth to another, because the superior excel in natural knowledge. Therefore the superior demons can enlighten the inferior.
\n[I.q.109.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod in dæmonibus sit illuminatio. Illuminatio enim consistit in manifestatione veritatis. Sed unus dæmon potest alteri veritatem manifestare, quia superiores magis acumine naturalis scientiae vigent. Ergo superiores dæmones possunt inferiores illuminare.
\n[I.q.109.a.3.arg.2] Further, a body abounding in light can enlighten a body deficient in light, as the sun enlightens the moon. But the superior demons abound in the participation of natural light. Therefore it seems that the superior demons can enlighten the inferior.
\n[I.q.109.a.3.arg.2] 2. Præterea, corpus quod superabundat lumine potest illuminare corpus quod in lumine deficit, sicut sol lunam. Sed superiores dæmones magis abundant in participatione luminis naturalis. Ergo videtur quod superiores dæmones possunt inferiores illuminare.
\n[I.q.109.a.3.sc] Enlightenment is not without cleansing and perfecting, as stated above (Question 106, Article 1). But to cleanse does not befit the demons, according to the words: \"What can be made clean by the unclean?\" (Sirach 34:4). Therefore neither can they enlighten.
\n[I.q.109.a.3.sc] Sed contra, illuminatio cum purgatione est, et perfectione, ut supra dictum est. Sed purgare non convenit dæmonibus, secundum illud Eccli., xxxiv, 4: Ab immundo quid mundabitur? Ergo etiam neque illuminare.
\n[I.q.109.a.3.co] There can be no enlightenment properly speaking among the demons. For, as above explained (107, 2), 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.
\n[I.q.109.a.3.co] Respondeo dicendum, quod in dæmonibus non potest esse illuminatio. Dictum est enim supra, quod illuminatio proprie est manifestatione veritatis, secundum quod habet ordinem ad Deum, qui illuminat omnem intellectum. Alia autem manifestatio veritatis potest esse locutio, sicut cum unus angelus alteri suum conceptum manifestat. Perversitas autem dæmonum hoc habet, quod unus alium non intendit ordinare ad Deum, sed magis ab ordine divino abducere; et ideo unus dæmon alium non illuminat; sed unus alii suum conceptum per modum locutionis intimare potest.
\n[I.q.109.a.3.ad.1] Not every kind of manifestation of the truth is enlightenment, but only that which is above described.
\n[I.q.109.a.3.ad.1] Ad primum ergo dicendum, quod non quælibet veritatis manifestatio habet rationem illuminationis, sed solum quæ dicta est.
\n[I.q.109.a.3.ad.2] According to what belongs to natural knowledge, there is no necessary manifestation of the truth either in the angels, or in the demons, because, as above explained (55, 2; 58, 2; 79, 2), they know from the first all that belongs to their natural knowledge. So the greater fulness of natural light in the superior demons does not prove that they can enlighten others.
\n[I.q.109.a.3.ad.2] Ad secundum dicendum, quod secundum ea quæ ad naturalem cognitionem pertinent, non est necessaria manifestatio veritatis neque in angelis neque in dæmonibus; quia, sicut supra dictum est, statim a principio suæ conditionis omnia cognoverunt quæ ad naturalem cognitionem pertinent. Et ideo major plenitudo naturalis luminis, quæ est in superioribus dæmonibus, non potest esse ratio illuminationis.
\n[I.q.109.a.4.arg.1] It would seem that the good angels have no precedence over the bad angels. For the angels' precedence is especially connected with enlightenment. But the bad angels, being darkness, are not enlightened by the good angels. Therefore the good angels do not rule over the bad.
\n[I.q.109.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod boni angeli non habeant prælationem super malos. Prælatio enim angelorum præcipue attenditur secundum illuminationes. Sed mali angeli, cum sint tenebræ, non illuminantur a bonis. Ergo boni angeli non sunt prælati super malos.
\n[I.q.109.a.4.arg.2] Further, superiors are responsible as regards negligence for the evil deeds of their subjects. But the demons do much evil. Therefore if they are subject to the good angels, it seems that negligence is to be charged to the good angels; which cannot be admitted.
\n[I.q.109.a.4.arg.2] 2. Præterea, ad negligentiam præidentis pertinere videntur ea quæ per subditos male fiunt. Sed dæmones multa mala faciunt. Siigitur subsunt prælationibus bonorum angelorum, videtur in angelis bonis esse aliqua negligentia; quod est inconveniens.
\n[I.q.109.a.4.arg.3] Further, the angels' precedence follows upon the order of nature, as above explained (2). But if the demons fell from every order, as is commonly said, many of the demons are superior to many good angels in the natural order. Therefore the good angels have no precedence over all the bad angels.
\n[I.q.109.a.4.arg.3] 3. Præterea, prælatio angelorum sequitur naturæ ordinem, ut supra dictum est. Sed si dæmones de singulis ordinibus ceciderunt, ut communiter dicitur, multi dæmones multis bonis angelis sunt superiores ordine naturæ. Non ergo boni angeli prælationem habent super omnes malos.
\n[I.q.109.a.4.sc] Augustine says (De Trin. ii.), 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.\"
\n[I.q.109.a.4.sc] Sed contra est quod Augustinus dicit, III De Trinit., c. iv, col. 873, t. 8, quod « spiritus vitæ rationalis desertor atque peccator regitur per spiritum vitæ rationalem, pium, et justum; » et Gregorius dicit, Hom. xxxiv in Evang., § 10, col. 1251, t. 2, quod « poestates sunt angeli quorum ditioni virtutes adversæ subjectæ sunt. »
\n[I.q.109.a.4.co] 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.
\n[I.q.109.a.4.co] Respondeo dicendum, quod totus ordo prælationis primo et originaliter est in Deo, et participatur a creaturis, secundum quod Deo magis appropinquant. Illæ enim creaturæ super alias influentiam habent, quæ sunt perfectiores, et Deo propinquiores. Maxima autem perfectio, et per quam maxime Deo appropinquatur, est creaturum fruentium Deo, sicut sunt sancti angeli; qua perfectione dæmones privantur; et ideo boni angeli super malos prælationem habent, et hi per eos reguntur.
\n[I.q.109.a.4.ad.1] Many things concerning Divine mysteries are made known by the holy angels to the bad angels, whenever the Divine justice requires the demons to do anything for the punishment of the evil; or for the trial of the good; as in human affairs the judge's assessors make known his sentence to the executioners. This revelation, if compared to the angelic revealers, can be called an enlightenment, forasmuch as they direct it to God; but it is not an enlightenment on the part of the demons, for these do not direct it to God; but to the fulfilment of their own wickedness.
\n[I.q.109.a.4.ad.1] Ad primum ergo dicendum, quod per sanctos angelos multa de divinis mysteriis dæmonibus revelantur, cum divina justitia exigit ut per dæmones aliqua fiant vel ad punitionem malorum, vel ad exercitationem bonorum; sicut in rebus humanis assessores judicis revelant tortoribus ejus senten-tiam. Hujusmodi autem revelationes, si ad angelos revelantes comparentur illuminationes sunt, quia ordinant eas ad Deum; ex parte vero dæmonum non sunt illuminationes, quia eas in Deum non ordinant, sed ad expletionem propriæ iniquitatis.
\n[I.q.109.a.4.ad.2] The holy angels are the ministers of the Divine wisdom. Hence as the Divine wisdom permits some evil to be done by bad angels or men, for the sake of the good that follows; so also the good angels do not entirely restrain the bad from inflicting harm.
\n[I.q.109.a.4.ad.2] Ad secundum dicendum, quod sancti angeli sunt ministri divinæ sapientiae. Unde sicut divina sapientia permittit aliqua mala fieri per malos angelos, vel homines, propter bona quæ ex eis elicit; ita et boni angeli non totaliter cohibent malos a nocendo.
\n[I.q.109.a.4.ad.3] An angel who is inferior in the natural order presides over demons, although these may be naturally superior; because the power of Divine justice to which the good angels cleave, is stronger than the natural power of the angels. Hence likewise among men, \"the spiritual man judgeth all things\" (1 Corinthians 2:15), and the Philosopher says (Ethic. iii, 4; x, 5) that \"the virtuous man is the rule and measure of all human acts.\"
\nThe Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
\n[I.q.109.a.4.ad.3] Ad tertium dicendum, quod angelus qui est inferior ordine naturæ, præest dæmonibus, quamvis superioribus ordine naturæ; quia virtus divinæ justitiae, cui inhærent boni angeli, potior est quam virtus naturalis angelorum. Unde et apud homines spiritualis judicat omnia, ut dicitur I ad Cor., xi, 45, et Philosophus dicit in lib. III Ethicor., c. iv, quod « virtuosus est regula et mensura omnium humanorum actuum. »
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