Dist. 6, Art. 3, Q. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/2/d/6/q/bon-sent-II-d6-a3-q2
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### QUESTION II.

*Whether there is precedence among the evil angels.*

Secondly it is asked concerning this, whether there is precedence among the evil angels. And that there is *in fact,* it is shown.

1. Job, second-to-last [chapter]: *There is no power upon earth that can be compared with him.* And again: *He is king over all the children of pride;* but the demons are of this kind: therefore etc.

2. Likewise, Matthew, twenty-fifth [chapter]: *Go, ye cursed, into everlasting fire, which was prepared for the devil and his angels.* He calls the lesser demons *the angels of the devil:* therefore since no one is called an angel of the devil as regards the condition of nature, it is said therefore as regards the subjection of ministry: therefore etc.

Likewise, that *by right* one is set over another, it seems [so]. 3. «For servitude was introduced among men, as Ambrose says, by the merit of sin»; but no sin so merits servitude as the sin of ambition and pride: since therefore the demons sinned most of all by that [sin], among them most of all there ought to be servitude and dominion, and thus precedence.

4. Likewise, one having the will of free choice can according to law make himself a perpetual slave, as is said in Exodus, twenty-first [chapter]; but the demons, being of free will, voluntarily subjected themselves to Lucifer, when they consented to his pride: therefore they became slaves.

BUT ON THE CONTRARY: That there is not there a precedence *in fact,* it seems [so].

1. *Among the proud there are always quarrels,* as is said in Proverbs, thirteenth [chapter]. Therefore since they are very proud, it seems that they flee from all dominion: therefore either there is not there a precedence, or if there is, it is of no stability.

2. Likewise, if there is [precedence] there, then either [by] nature, or [by] violence, or by voluntary choice. Not [by] nature, because nature even after fault and in punishments will remain the same; but yet after the judgment all precedence will cease, as the Master says. If [by] *violence:* then anyone who can, subjugates another to himself; but this is not without a certain struggle and fight: therefore it seems that there is continually among the demons strife and discord; which is manifestly false, because they are wondrously concordant in perverting men, which would not be, if they warred among themselves. Therefore it is only by *choice* of the will; but this is false, because they are proud: therefore etc.

Likewise, it seems that there is not there [precedence] *by right.* 3. For if servitude and dominion were introduced on account of sin, so that servitude is the punishment of sin, then he who sinned more ought rather to be pressed down by servitude; but Lucifer sinned more: therefore he ought to be subject to all. But there is no precedence in which one is subjected to many: therefore etc.

4. Likewise, although a man is bound to obey the command of a man to whom he has been subjugated and made subject, as Scripture says: *Servants, obey in all things your masters;* yet when he commands against God, he is not bound nor ought [to obey]; and if he were always to command against God, he would never be bound to be subject or to obey: therefore if he could never command anything except against God, in no way could he nor ought he by right to be subject to him. If, therefore, the devil commands against God in everything that he orders, nor can he command otherwise, it is clear etc.

CONCLUSION.

*Precedence in fact exists among the demons, until the state of ministry shall cease.*

I RESPOND: It must be said that, as the Master says in the text, there is precedence among the demons; and some command, others obey, as the Master touches upon in the text. And this seems probable enough, both because the *children of darkness* in a manner strive to imitate, though falsely and imperfectly, the *children of light;* whence, just as they see the Angels orderly carry out their offices according to the commands of the wiser and greater, similarly they themselves do their maleficent works; and also because the *children of darkness* are most prudent *in their generation*. And because they have a struggle against the human race, and their kingdom and army, if it were divided and without a head, could not stand: therefore, just as men fighting in an army, however presumptuous they are, yet on account of hatred of the enemies willingly submit to a commanding leader and have many neighbors and one principal leader; so it is to be believed [it is] among the demons. — It is to be conceded, therefore, that among the demons there is precedence.

1. And the response is clear to that which is objected first concerning pride, because the malice and envy which the proud one cannot exercise without a helper makes him willingly subject himself to another for the desire of triumph.

2. To that which is objected, in what manner there is precedence there; it must be said that it is not by choice nor by violence, but I believe [it is] by nature and by divine institution. For from their condition the ministrative power was given to them, and [it is] more powerful in one than in another; and God ordained that the less powerful and wise should be subject to the more powerful and wise in ministering. And Hugh says that «they exercise in evil that ministry which they received [as something] to be brought to completion in good from [their] condition». And thus they are set over one another, just as they would be set over [them], if they were good; and when the state of ministry shall cease, the state of precedence will cease; and thus it is clear that *in fact* there is precedence.

3. 4. To that which is asked, *whether by right;* it must be said that there is no precedence at all by right, because, since the demons themselves command their subjects nothing except against right, in that they broke right and dissipated the everlasting covenant, therefore no obligation of right remains there, but only a malevolent confederation. Nor is it like [the case] of a man who can justly command a slave; and therefore the reasons brought forward for this are not valid.