Whether the Good Angels Have Precedence Over the Bad Angels?
Objection 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.
Obj. 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.
Obj. 3: Further, the angels' precedence follows upon the order of
nature, as above explained (A. 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.
_On the contrary,_ 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."
_I answer that,_ 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.
Reply Obj. 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.
Reply Obj. 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.
Reply Obj. 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 Cor. 2:15), and the Philosopher
says (Ethic. iii, 4; x, 5) that "the virtuous man is the rule and
measure of all human acts."
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