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Objection 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.
Objection 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" (Prov. 13:10).
Therefore there is no precedence among the demons.
Objection 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.
On the contrary, On 1 Cor. 15:24 the gloss says: "While
the world lasts, angels will preside over angels, men over men, and
demons over demons."
I answer that, 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 (Article 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"
(Wis. 8:1).
Reply to Objection 1: The authority of the demons is not founded on
their justice, but on the justice of God ordering all things.
Reply to Objection 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.
Reply to Objection 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.
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