n's perversity does not lead one to order another
to God, but rather to lead away from the Divine order; and so one
demon does not enlighten another; but one can make known his mental
concept to another by way of speech.

Reply Obj. 1: Not every kind of manifestation of the truth is
enlightenment, but only that which is above described.

Reply Obj. 2: According to what belongs to natural knowledge, there
is no necessary manifestation of the truth either in the angels, or
in the demons, because, as above explained (Q. 55, A. 2; Q. 58, A. 2;
Q. 79, A. 2), they know from the first all that belongs to their
natural knowledge. So the greater fulness of natural light in the
superior demons does not prove that they can enlighten others.
_______________________

FOURTH ARTICLE [I, Q. 109, Art. 4]

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 ang