Whether There Are Orders Among the Demons?
Objection 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.
Obj. 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.
Obj. 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.
_On the contrary,_ The Apostle says (Eph. 6:12): "Our wrestling . . .
is against principalities and powers, against the rulers of the world
of this darkness."
_I answer that,_ As explained above (Q. 108, AA. 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
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
(Q. 62, A. 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).
Reply Obj. 1: Good can exist without evil; whereas evil cannot exist
without good (Q. 49, A. 3); so there is order in the demons, as
possessing a good nature.
Reply Obj. 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.
Reply Obj. 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.
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