|
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.
Objection 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.
Objection 3: Further, the angels' precedence follows upon the
order of nature, as above explained (Article 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 to Objection 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 to Objection 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 to Objection 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."
|
|