Answer. It is Catholic to maintain that there is a certain order of interior and exterior actions, and a degree of preference among devils. Whence it follows that certain abominations are committed by the lowest orders, from which the higher orders are precluded on account of the nobility of their natures. And this is generally said to arise from a threefold congruity, in that such things harmonize with their nature, with the Divine wisdom, and with their own wickedness.
But more particularly as touching their nature. It is agreed that from the beginning of Creation some were always by nature superior, since they differ among themselves as to form; and no two Angels are alike in form. This follows the more general opinion, which also agrees with the words of the Philosophers. Dionysius also lays it down in his tenth chapter On the Celestial Hierarchy that in the same order there are three separate degrees; and we must agree with this, since they are both immaterial and incorporeal. See also S. Thomas (II, 2). For sin does not take away their nature, and the devils after the Fall did not lose their natural gifts, as has been said before; and the operations of things follow their natural conditions. Therefore both in nature and in operation they are various and multiple.
This harmonizes also with the Divine wisdom; for that which is ordained is ordained by God (Romans 13). And since devils were deputed by God for the temptation of men and the punishment of the damned, therefore they work upon men from without by many and various means.
It harmonizes also with their own wickedness. For since they are at war with the human race, they fight in an orderly manner; for so they think to do greater harm to men, and so they do. Whence it follows that they do not share in an equal manner in their most unspeakable abominations.
And this is more specifically proved as follows. For since, as has been said, the operation follows the nature of the thing, it follows also that those whose natures are subordinate must in turn be subordinate to themselves in operation, just as is the case in corporeal matters. For since the lower bodies are by natural ordination below the celestial bodies, and their actions and motions are subject to the actions and motions of the celestial bodies; and since the devils, as has been said, differ among themselves in natural order; therefore they also differ among themselves in their natural actions, both extrinsic and instrinsic, and especially in the performance of the abominations in question.
From which it is concluded that since the practice of these abominations is for the most part foreign to the nobility of the angelic nature, so also in human actions the foulest and beastliest acts are to be considered by themselves, and not in relation to the duty of human nature and procreation.
Finally, since some are believed to have fallen from every order, it is not unsuitable to maintain that those devils who fell from the lowest choir, and even in that held the lowest rank, are deputed to and perform these and other abominations.
Also it must be carefully noted that, though the Scripture speaks of Incubi and Succubi lusting after women, yet nowhere do we read that Incubi and Succubi fell into vices against nature. We do not speak only of sodomy, but of any other sin whereby the act is wrongfully performed outside the rightful channel. And the very great enormity of such as sin in this way is shown by the fact that all devils equally, of whatsoever order, abominate and think shame to commit such actions. And it seems that the gloss on Ezekiel 19 means this, where it says: I will give thee into the hands of the dwellers in Palestine, that is devils, who shall blush at your iniquities, meaning vices against nature. And the student will see what should be authoritatively understood concerning devils. For no sin has God so often punished by the shameful death of multitudes.
Indeed many say, and it is truly believed, that no one can unimperilled persevere in the practice of such vices beyond the period of the mortal life of Christ, which lasted for thirty-three years, unless he should be saved by some special grace of the Redeemer. And this is proved by the fact that there have often been ensnared by this vice octogenarians and centenarians, who had up to that time ruled their lives according to the discipline of Christ; and, having forsaken Him, they have found the very greatest difficulty in obtaining deliverance, and in abandoning themselves to such vices.
Moreover, the names of the devils indicate what order there is among them, and what office is assigned to each. For though one and the same name, that of devil, is generally used in Scripture because of their various qualities, yet the Scriptures teach that One is set over these filthy actions, just as certain other vices are subject to Another. For it is the practice of Scripture and of speech to name every unclean spirit Diabolus, from Dia, that is Two, and Bolus, that is Morsel; for he kills two things, the body and the soul. And this is in accordance with etymology, although in Greek Diabolus means shut in Prison, which also is apt, since he is not permitted to do as much harm as he wishes. Or Diabolus may mean Downflowing, since he flowed
