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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.
Objection 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.
Objection 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 (Question 108, Articles
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
(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).
Reply to Objection 1: Good can exist without evil; whereas evil
cannot exist without good (Question 49, Article 3); so there is
order in the demons, as possessing a good nature.
Reply to Objection 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 to Objection 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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