st 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.
_______________________

SECOND ARTICLE [I, Q. 109, Art. 2]

Whether among the demons there is precedence?

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.

Obj. 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.

Obj. 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 (A. 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 acti