Greg Allison, PhD: "Historical Theology:" Ch. 14--Angels, Satan and Demo...

John of Damascus commented on Satan’s fall, abuse of free will, and rebellion. “He became roused against God, who created him and determined to rise in rebellion against him; and he was the first to depart from good and become evil.” Exposition of the Orthodox Faith, 2.3, in NPNF, 9.18-20. Anselm, like John Damascus, noted the same things, his over-reach, and loss of inherent justice. Also, he endorsed Augustine’s replacement-theory, of elect saints making up for the losses of bad angels. “…sinning by will something that pleased him and that he did not have and that he should not have then willed, but that could increase his happiness. By inordinately willing more than he had received, his will exceeded the limits of justice…lost the good that they had and did not obtain that which induced them to depreciate justice. Thus the angels are divined into those who, adhering to justice, can enjoy all the goods they will,, and those who, having abandoned justice, are deprived of whatever good they desire.” On the Fall of the Devil, 4, and Why God Became Man, 1.16. Thomas Acquinas, the “Angelic Doctor," as he was dubbed wrote massively on the subject in his Summa—Biblically, philosophically, very speculatively and precisely. He embraced the hierarchical view of Dionysius, expanding the speculations, but with more explicit “job descriptions” for the heavenly angels (cf. 310-311). Essentially, a top-to-bottom hierarchy: those closest to God, those knowing the decrees nearwise, appointees of others to tasks, executive officers, worker-bees (our term), announcers of God’s works large and great, and more. It’s Dionysius-amplified. This affected ecclesiology. If an hierarchy in heaven, so on earth. The worker-bees have to follow the Queen Bee, as it were.