Summa Theologica, Part I

Obj. 2: Further, the rational powers are referred to opposites, as the Philosopher observes (Metaph. iv, text. 3). But the will of the angel in beatitude does not cease to be rational. Therefore it is inclined towards good and evil.

Obj. 3: Further, it belongs to the liberty of free-will for man to be able to choose good or evil. But the freedom of will is not lessened in the beatified angels. Therefore they can sin.

_On the contrary,_ Augustine says (Gen. ad lit. xi) that "there is in the holy angels that nature which cannot sin." Therefore the holy angels cannot sin.

_I answer that,_ The beatified angels cannot sin. The reason for this is, because their beatitude consists in seeing God through His essence. Now, God's essence is the very essence of goodness. Consequently the angel beholding God is disposed towards God in the same way as anyone else not seeing God is to the common form of goodness. Now it is impossible for any man either to will or to do anything except aiming at what is good; or for him to wish to turn away from good precisely as such. Therefore the beatified angel can neither will nor act, except as aiming towards God. Now whoever wills or acts in this manner cannot sin. Consequently the beatified angel cannot sin.

Reply Obj. 1: Created good, considered in itself, can fail. But from its perfect union with the uncreated good, such as is the union of beatitude, it is rendered unable to sin, for the reason already alleged.

Reply Obj. 2: The rational powers are referred to opposites in the things to which they are not inclined naturally; but as to the things whereunto they have a natural tendency, they are not referred to opposites. For the intellect cannot but assent to naturally known principles; in the same way, the will cannot help clinging to good, formally as good; because the will is naturally ordained to good as to its proper object. Consequently the will of the angels is referred to opposites, as to doing many things, or not doing them. But they have no tendency to opposites with regard to God Himself, Whom they see to be the very nature of goodness; but in all things their aim is towards God, which ever alternative they choose, that is not sinful.

Reply Obj. 3: Free-will in its choice of means to an end is disposed just as the intellect is to conclusions. Now it is evident that it belongs to the power of the intellect to be able to proceed to different conclusions, according to given principles; but for it to proceed to some conclusion by passing out of the order of the principles, comes of its own defect. Hence it belongs to the perfection of its liberty for the free-will to be able to choose between opposite things, keeping the order of the end in view; but it comes of the defect of liberty for it to choose anything by turning away from the order of the end; and this is to sin. Hence there is greater liberty of will in the angels, who cannot sin, than there is in ourselves, who can sin. _______________________

Whether the Beatified Angels Advance in Beatitude?

Objection 1: It would seem that the beatified angels can advance in beatitude. For charity is the principle of merit. But there is perfect charity in the angels. Therefore the beatified angels can merit. Now, as merit increases, the reward of beatitude increases. Therefore the beatified angels can progress in beatitude.

Obj. 2: Further, Augustine says (De Doctr. Christ. i) that "God makes use of us for our own gain, and for His own goodness. The same thing happens to the angels, whom He uses for spiritual ministrations"; since "they are all [*Vulg.: 'Are they not all . . . ?'] ministering spirits, sent to minister for them who shall receive the inheritance of salvation" (Heb. 1:14). This would not be for their profit were they not to merit thereby, nor to advance to beatitude. It remains, then, that the beatified angels can merit, and can advance in beatitude.

Obj. 3: Further, it argues imperfection for anyone not occupying the foremost place not to be able to advance. But the angels are not in the highest degree of beatitude. Therefore if unable to ascend higher, it would appear that there is imperfection and defect in them; which is not admissible.

_On the contrary,_ Merit and progress belong to this present condition of life. But angels are not wayfarers travelling towards beatitude, they are already in possession of beatitude. Consequently the beatified angels can neither merit nor advance in beatitude.

_I answer that,_ In every movement the mover's intention is centered upon one determined end, to which he intends to lead the movable subject; because intention looks to the end, to which infinite progress is repugnant. Now it is evident, since the rational creature cannot of its own power attain to its beatitude, which consists in the vision of God, as is clear from what has gone before (Q. 12, A. 4), that it needs to be moved by God towards its beatitude. Therefore there must be some one determined thing to which every rational creature is directed as to its last end.

Now this one determinate object cannot, in the vision of God, consist precisely in that which is seen; for the Supreme Truth is seen by all the blessed in various degrees: but it is on the part of the mode of vision, that diverse terms are fixed beforehand by the intention of Him Who directs towards the end. For it is impossible that as the rational creature is led on to the vision of the Supreme Essence, it should be led on in the same way to the supreme mode of vision, which is comprehension, for this belongs to God only; as is evident from what was said above (Q. 12, A. 7; Q. 14, A. 3). But since infinite efficacy is required for comprehending God, while the creature's efficacy in beholding is only finite; and since every finite being is in infinite degrees removed from the infinite; it comes to pass that the rational creature understands God more or less clearly according to infinite degrees. And as beatitude consists in vision, so the degree of vision lies in a determinate mode of the vision.

Therefore every rational creature is so led by God to the end of its beatitude, that from God's predestination it is brought even to a determinate degree of beatitude. Consequently, when that degree is once secured, it cannot pass to a higher degree.

Reply Obj. 1: Merit belongs to a subject which is moving towards its end. Now the rational creature is moved towards its end, not merely passively, but also by working actively. If the end is within the power of the rational creature, then its action is said to procure the end; as man acquires knowledge by reflection: but if the end be beyond its power, and is looked for from another, then the action will be meritorious of such end. But what is already in the ultimate term is not said to be moved, but to have been moved. Consequently, to merit belongs to the imperfect charity of this life; whereas perfect charity does not merit but rather enjoys the reward. Even as in acquired habits, the operation preceding the habit is productive of the habit; but the operation from an acquired habit is both perfect and enjoyable. In the same way the act of perfect charity has no quality of merit, but belongs rather to the perfection of the reward.

Reply Obj. 2: A thing can be termed useful in two ways. First of all, as being on the way to an end; and so the merit of beatitude is useful. Secondly, as the part is useful for the whole; as the wall for a house. In this way the angelic ministerings are useful for the beatified angels, inasmuch as they are a part of their beatitude; for to pour out acquired perfection upon others is of the nature of what is perfect, considered as perfect.

Reply Obj. 3: Although a beatified angel is not absolutely in the highest degree of beatitude, yet, in his own regard he is in the highest degree, according to Divine predestination. Nevertheless the joy of the angels can be increased with regard to the salvation of such as are saved by their ministrations, according to Luke 15:10: "There is [Vulg.'shall be'] joy before the angels of God upon one sinner doing penance." Such joy belongs to their accidental reward, which can be increased unto judgment day. Hence some writers say that they can merit as to their accidental reward. But it is better to say that the Blessed can in no wise merit without being at the same time a wayfarer and a comprehensor; like Christ, Who alone was such. For the Blessed acquire such joy from the virtue of their beatitude, rather than merit it. _______________________

THE MALICE OF THE ANGELS WITH REGARD TO SIN (In Nine Articles)

In the next place we must consider how angels became evil: first of all with regard to the evil of fault; and secondly, as to the evil of punishment. Under the first heading there are nine points for consideration:

(1) Can there be evil of fault in the angels?

(4) Supposing that some became evil by a sin of their own choosing, are any of them naturally evil?

(5) Supposing that it is not so, could any one of them become evil in the first instant of his creation by an act of his own will?

(6) Supposing that he did not, was there any interval between his creation and fall?

(7) Was the highest of them who fell, absolutely the highest among the angels?

(8) Was the sin of the foremost angel the cause of the others sinning?

(9) Did as many sin as remained steadfast? _______________________

Whether the Evil of Fault Can Be in the Angels?

Objection 1: It would seem that there can be no evil of fault in the angels. For there can be no evil except in things which are in potentiality, as is said by the Philosopher (Metaph. ix, text. 19), because the subject of privation is a being in potentiality. But the angels have not being in potentiality, since they are subsisting forms. Therefore there can be no evil in them.

Obj. 2: Further, the angels are higher than the heavenly bodies. But philosophers say that there cannot be evil in the heavenly bodies. Therefore neither can there be in the angels.

Obj. 3: Further, what is natural to a thing is always in it. But it is natural for the angels to be moved by the movement of love towards God. Therefore such love cannot be withdrawn from them. But in loving God they do not sin. Consequently the angels cannot sin.

Obj. 4: Further, desire is only of what is good or apparently good. Now for the angels there can be no apparent good which is not a true good; because in them either there can be no error at all, or at least not before guilt. Therefore the angels can desire only what it truly good. But no one sins by desiring what is truly good. Consequently the angel does not sin by desire.

_On the contrary,_ It is said (Job 4:18): "In His angels He found wickedness."

_I answer that,_ An angel or any other rational creature considered in his own nature, can sin; and to whatever creature it belongs not to sin, such creature has it as a gift of grace, and not from the condition of nature. The reason of this is, because sinning is nothing else than a deviation from that rectitude which an act ought to have; whether we speak of sin in nature, art, or morals. That act alone, the rule of which is the very virtue of the agent, can never fall short of rectitude. Were the craftsman's hand the rule itself engraving, he could not engrave the wood otherwise than rightly; but if the rightness of engraving be judged by another rule, then the engraving may be right or faulty. Now the Divine will is the sole rule of God's act, because it is not referred to any higher end. But every created will has rectitude of act so far only as it is regulated according to the Divine will, to which the last end is to be referred: as every desire of a subordinate ought to be regulated by the will of his superior; for instance, the soldier's will, according to the will of his commanding officer. Thus only in the Divine will can there be no sin; whereas there can be sin in the will of every creature; considering the condition of its nature.

Reply Obj. 1: In the angels there is no potentiality to natural existence. Yet there is potentiality in their intellective part, as regards their being inclined to this or the other object. In this respect there can be evil in them.

Reply Obj. 2: The heavenly bodies have none but a natural operation. Therefore as there can be no evil of corruption in their nature; so neither can there be evil of disorder in their natural action. But besides their natural action there is the action of free-will in the angels, by reason of which evil may be in them.

Reply Obj. 3: It is natural for the angel to turn to God by the movement of love, according as God is the principle of his natural being. But for him to turn to God as the object of supernatural beatitude, comes of infused love, from which he could be turned away by sinning.

Reply Obj. 4: Mortal sin occurs in two ways in the act of free-will. First, when something evil is chosen; as man sins by choosing adultery, which is evil of itself. Such sin always comes of ignorance or error; otherwise what is evil would never be chosen as good. The adulterer errs in the particular, choosing this delight of an inordinate act as something good to be performed now, from the inclination of passion or of habit; even though he does not err in his universal judgment, but retains a right opinion in this respect. In this way there can be no sin in the angel; because there are no passions in the angels to fetter reason or intellect, as is manifest from what has been said above (Q. 59, A. 4); nor, again, could any habit inclining to sin precede their first sin. In another way sin comes of free-will by choosing something good in itself, but not according to proper measure or rule; so that the defect which induces sin is only on the part of the choice which is not properly regulated, but not on the part of the thing chosen; as if one were to pray, without heeding the order established by the Church. Such a sin does not presuppose ignorance, but merely absence of consideration of the things which ought to be considered. In this way the angel sinned, by seeking his own good, from his own free-will, insubordinately to the rule of the Divine will. _______________________

Whether Only the Sin of Pride and Envy Can Exist in an Angel?

Objection 1: It would seem that there can be other sins in the angels besides those of pride and envy. Because whosoever can delight in any kind of sin, can fall into the sin itself. But the demons delight even in the obscenities of carnal sins; as Augustine says (De Civ. Dei xiv, 3). Therefore there can also be carnal sins in the demons.

Obj. 2: Further, as pride and envy are spiritual sins, so are sloth, avarice, and anger. But spiritual sins are concerned with the spirit, just as carnal sins are with the flesh. Therefore not only can there be pride and envy in the angels; but likewise sloth and avarice.

Obj. 3: Further, according to Gregory (Moral. xxxi), many vices spring from pride; and in like manner from envy. But, if the cause is granted, the effect follows. If, therefore, there can be pride and envy in the angels, for the same reason there can likewise be other vices in them.

_On the contrary,_ Augustine says (De Civ. Dei xiv, 3) that the devil "is not a fornicator nor a drunkard, nor anything of the like sort; yet he is proud and envious."

_I answer that,_ Sin can exist in a subject in two ways: first of all by actual guilt, and secondly by affection. As to guilt, all sins are in the demons; since by leading men to sin they incur the guilt of all sins. But as to affection only those sins can be in the demons which can belong to a spiritual nature. Now a spiritual nature cannot be affected by such pleasures as appertain to bodies, but only by such as are in keeping with spiritual things; because nothing is affected except with regard to something which is in some way suited to its nature. But there can be no sin when anyone is incited to good of the spiritual order; unless in such affection the rule of the superior be not kept. Such is precisely the sin of pride--not to be subject to a superior when subjection is due. Consequently the first sin of the angel can be none other than pride.

Yet, as a consequence, it was possible for envy also to be in them, since for the appetite to tend to the desire of something involves on its part resistance to anything contrary. Now the envious man repines over the good possessed by another, inasmuch as he deems his neighbor's good to be a hindrance to his own. But another's good could not be deemed a hindrance to the good coveted by the wicked angel, except inasmuch as he coveted a singular excellence, which would cease to be singular because of the excellence of some other. So, after the sin of pride, there followed the evil of envy in the sinning angel, whereby he grieved over man's good, and also over the Divine excellence, according as against the devil's will God makes use of man for the Divine glory.

Reply Obj. 1: The demons do not delight in the obscenities of the sins of the flesh, as if they themselves were disposed to carnal pleasures: it is wholly through envy that they take pleasure in all sorts of human sins, so far as these are hindrances to a man's good.

Reply Obj. 2: Avarice, considered as a special kind of sin, is the immoderate greed of temporal possessions which serve the use of human life, and which can be estimated in value of money; to these demons are not at all inclined, any more than they are to carnal pleasures. Consequently avarice properly so called cannot be in them. But if every immoderate greed of possessing any created good be termed avarice, in this way avarice is contained under the pride which is in the demons. Anger implies passion, and so does concupiscence; consequently they can only exist metaphorically in the demons. Sloth is a kind of sadness, whereby a man becomes sluggish in spiritual exercises because they weary the body; which does not apply to the demons. So it is evident that pride and envy are the only spiritual sins which can be found in demons; yet so that envy is not to be taken for a passion, but for a will resisting the good of another.

Reply Obj. 3: Under envy and pride, as found in the demons, are comprised all other sins derived from them. _______________________

Objection 1: It would seem that the devil did not desire to be as God. For what does not fall under apprehension, does not fall under desire; because the good which is apprehended moves the appetite, whether sensible, rational, or intellectual; and sin consists only in such desire. But for any creature to be God's equal does not fall under apprehension, because it implies a contradiction; for it the finite equals the infinite, then it would itself be infinite. Therefore an angel could not desire to be as God.

Obj. 2: Further, the natural end can always be desired without sin. But to be likened unto God is the end to which every creature naturally tends. If, therefore, the angel desired to be as God, not by equality, but by likeness, it would seem that he did not thereby sin.

Obj. 3: Further, the angel was created with greater fulness of wisdom than man. But no man, save a fool, ever makes choice of being the equal of an angel, still less of God; because choice regards only things which are possible, regarding which one takes deliberation. Therefore much less did the angel sin by desiring to be as God.

_On the contrary,_ It is said, in the person of the devil (Isa. 14:13, 14), "I will ascend into heaven . . . I will be like the Most High." And Augustine (De Qu. Vet. Test. cxiii) says that being "inflated with pride, he wished to be called God."

_I answer that,_ Without doubt the angel sinned by seeking to be as God. But this can be understood in two ways: first, by equality; secondly, by likeness. He could not seek to be as God in the first way; because by natural knowledge he knew that this was impossible: and there was no habit preceding his first sinful act, nor any passion fettering his mind, so as to lead him to choose what was impossible by failing in some particular; as sometimes happens in ourselves. And even supposing it were possible, it would be against the natural desire; because there exists in everything the natural desire of preserving its own nature; which would not be preserved were it to be changed into another nature. Consequently, no creature of a lower order can ever covet the grade of a higher nature; just as an ass does not desire to be a horse: for were it to be so upraised, it would cease to be itself. But herein the imagination plays us false; for one is liable to think that, because a man seeks to occupy a higher grade as to accidentals, which can increase without the destruction of the subject, he can also seek a higher grade of nature, to which he could not attain without ceasing to exist. Now it is quite evident that God surpasses the angels, not merely in accidentals, but also in degree of nature; and one angel, another. Consequently it is impossible for one angel of lower degree to desire equality with a higher; and still more to covet equality with God.

To desire to be as God according to likeness can happen in two ways. In one way, as to that likeness whereby everything is made to be likened unto God. And so, if anyone desire in this way to be Godlike, he commits no sin; provided that he desires such likeness in proper order, that is to say, that he may obtain it of God. But he would sin were he to desire to be like unto God even in the right way, as of his own, and not of God's power. In another way one may desire to be like unto God in some respect which is not natural to one; as if one were to desire to create heaven and earth, which is proper to God; in which desire there would be sin. It was in this way that the devil desired to be as God. Not that he desired to resemble God by being subject to no one else absolutely; for so he would be desiring his own 'not-being'; since no creature can exist except by holding its existence under God. But he desired resemblance with God in this respect--by desiring, as his last end of beatitude, something which he could attain by the virtue of his own nature, turning his appetite away from supernatural beatitude, which is attained by God's grace. Or, if he desired as his last end that likeness of God which is bestowed by grace, he sought to have it by the power of his own nature; and not from Divine assistance according to God's ordering. This harmonizes with Anselm's opinion, who says [*De casu diaboli, iv.] that "he sought that to which he would have come had he stood fast." These two views in a manner coincide; because according to both, he sought to have final beatitude of his own power, whereas this is proper to God alone.

Since, then, what exists of itself is the cause of what exists of another, it follows from this furthermore that he sought to have dominion over others; wherein he also perversely wished to be like unto God.

From this we have the answer to all the objections. _______________________

Objection 1: It would seem that some demons are naturally wicked. For Porphyry says, as quoted by Augustine (De Civ. Dei x, 11): "There is a class of demons of crafty nature, pretending that they are gods and the souls of the dead." But to be deceitful is to be evil. Therefore some demons are naturally wicked.

Obj. 2: Further, as the angels are created by God, so are men. But some men are naturally wicked, of whom it is said (Wis. 12:10): "Their malice is natural." Therefore some angels may be naturally wicked.

Obj. 3: Further, some irrational animals have wicked dispositions by nature: thus the fox is naturally sly, and the wolf naturally rapacious; yet they are God's creatures. Therefore, although the demons are God's creatures, they may be naturally wicked.

_On the contrary,_ Dionysius says (Div. Nom. iv) that "the demons are not naturally wicked."

_I answer that,_ Everything which exists, so far as it exists and has a particular nature, tends naturally towards some good; since it comes from a good principle; because the effect always reverts to its principle. Now a particular good may happen to have some evil connected with it; thus fire has this evil connected with it that it consumes other things: but with the universal good no evil can be connected. If, then, there be anything whose nature is inclined towards some particular good, it can tend naturally to some evil; not as evil, but accidentally, as connected with some good. But if anything of its nature be inclined to good in general, then of its own nature it cannot be inclined to evil. Now it is manifest that every intellectual nature is inclined towards good in general, which it can apprehend and which is the object of the will. Hence, since the demons are intellectual substances, they can in no wise have a natural inclination towards any evil whatsoever; consequently they cannot be naturally evil.

Reply Obj. 1: Augustine rebukes Porphyry for saying that the demons are naturally deceitful; himself maintaining that they are not naturally so, but of their own will. Now the reason why Porphyry held that they are naturally deceitful was that, as he contended, demons are animals with a sensitive nature. Now the sensitive nature is inclined towards some particular good, with which evil may be connected. In this way, then, it can have a natural inclination to evil; yet only accidentally, inasmuch as evil is connected with good.

Reply Obj. 2: The malice of some men can be called natural, either because of custom which is a second nature; or on account of the natural proclivity on the part of the sensitive nature to some inordinate passion, as some people are said to be naturally wrathful or lustful; but not on the part of the intellectual nature.

Reply Obj. 3: Brute beasts have a natural inclination in their sensitive nature towards certain particular goods, with which certain evils are connected; thus the fox in seeking its food has a natural inclination to do so with a certain skill coupled with deceit. Wherefore it is not evil in the fox to be sly, since it is natural to him; as it is not evil in the dog to be fierce, as Dionysius observes (De Div. Nom. iv). _______________________

Whether the Devil Was Wicked by the Fault of His Own Will in the First Instant of His Creation?

Objection 1: It would seem that the devil was wicked by the fault of his own will in the first instant of his creation. For it is said of the devil (John 8:44): "He was a murderer from the beginning."

Obj. 2: Further, according to Augustine (Gen. ad lit. i, 15), the lack of form in the creature did not precede its formation in order of time, but merely in order of nature. Now according to him (Gen. ad lit. ii, 8), the "heaven," which is said to have been created in the beginning, signifies the angelic nature while as yet not fully formed: and when it is said that God said: "Be light made: and light was made," we are to understand the full formation of the angel by turning to the Word. Consequently, the nature of the angel was created, and light was made, in the one instant. But at the same moment that light was made, it was made distinct from "darkness," whereby the angels who sinned are denoted. Therefore in the first instant of their creation some of the angels were made blessed, and some sinned.

Obj. 3: Further, sin is opposed to merit. But some intellectual nature can merit in the first instant of its creation; as the soul of Christ, or also the good angels. Therefore the demons likewise could sin in the first instant of their creation.

Obj. 4: Further, the angelic nature is more powerful than the corporeal nature. But a corporeal thing begins to have its operation in the first instant of its creation; as fire begins to move upwards in the first instant it is produced. Therefore the angel could also have his operation in the first instant of his creation. Now this operation was either ordinate or inordinate. If ordinate, then, since he had grace, he thereby merited beatitude. But with the angels the reward follows immediately upon merit; as was said above (Q. 62, A. 5). Consequently they would have become blessed at once; and so would never have sinned, which is false. It remains, then, that they sinned by inordinate action in their first instant.

_On the contrary,_ It is written (Gen. 1:31): "God saw all the things that He had made, and they were very good." But among them were also the demons. Therefore the demons were at some time good.

_I answer that,_ Some have maintained that the demons were wicked straightway in the first instant of their creation; not by their nature, but by the sin of their own will; because, as soon as he was made, the devil refused righteousness. To this opinion, as Augustine says (De Civ. Dei xi, 13), if anyone subscribes, he does not agree with those Manichean heretics who say that the devil's nature is evil of itself. Since this opinion, however, is in contradiction with the authority of Scripture--for it is said of the devil under the figure of the prince of Babylon (Isa. 14:12): "How art thou fallen . . . O Lucifer, who didst rise in the morning!" and it is said to the devil in the person of the King of Tyre (Ezech. 28:13): "Thou wast in the pleasures of the paradise of God,"--consequently, this opinion was reasonably rejected by the masters as erroneous.

Hence others have said that the angels, in the first instant of their creation, could have sinned, but did not. Yet this view also is repudiated by some, because, when two operations follow one upon the other, it seems impossible for each operation to terminate in the one instant. Now it is clear that the angel's sin was an act subsequent to his creation. But the term of the creative act is the angel's very being, while the term of the sinful act is the being wicked. It seems, then, an impossibility for the angel to have been wicked in the first instant of his existence.

This argument, however, does not satisfy. For it holds good only in such movements as are measured by time, and take place successively; thus, if local movement follows a change, then the change and the local movement cannot be terminated in the same instant. But if the changes are instantaneous, then all at once and in the same instant there can be a term to the first and the second change; thus in the same instant in which the moon is lit up by the sun, the atmosphere is lit up by the moon. Now, it is manifest that creation is instantaneous; so also is the movement of free-will in the angels; for, as has been already stated, they have no occasion for comparison or discursive reasoning (Q. 58, A. 3). Consequently, there is nothing to hinder the term of creation and of free-will from existing in the same instant.

We must therefore reply that, on the contrary, it was impossible for the angel to sin in the first instant by an inordinate act of free-will. For although a thing can begin to act in the first instant of its existence, nevertheless, that operation which begins with the existence comes of the agent from which it drew its nature; just as upward movement in fire comes of its productive cause. Therefore, if there be anything which derives its nature from a defective cause, which can be the cause of a defective action, it can in the first instant of its existence have a defective operation; just as the leg, which is defective from birth, through a defect in the principle of generation, begins at once to limp. But the agent which brought the angels into existence, namely, God, cannot be the cause of sin. Consequently it cannot be said that the devil was wicked in the first instant of his creation.

Reply Obj. 1: As Augustine says (De Civ. Dei xi, 15), when it is stated that "the devil sins from the beginning," "he is not to be thought of as sinning from the beginning wherein he was created, but from the beginning of sin": that is to say, because he never went back from his sin.

Reply Obj. 2: That distinction of light and darkness, whereby the sins of the demons are understood by the term darkness, must be taken as according to God's foreknowledge. Hence Augustine says (De Civ. Dei xi, 15), that "He alone could discern light and darkness, Who also could foreknow, before they fell, those who would fall."

Reply Obj. 3: All that is in merit is from God; and consequently an angel could merit in the first instant of his creation. The same reason does not hold good of sin; as has been said.

Reply Obj. 4: God did not distinguish between the angels before the turning away of some of them, and the turning of others to Himself, as Augustine says (De Civ. Dei xi, 15). Therefore, as all were created in grace, all merited in their first instant. But some of them at once placed an impediment to their beatitude, thereby destroying their preceding merit; and consequently they were deprived of the beatitude which they had merited. _______________________

Whether There Was Any Interval Between the Creation and the Fall of the Angel?

Objection 1: It would seem that there was some interval between the angel's creation and his fall. For, it is said (Ezech. 28:15): "Thou didst walk perfect [*Vulg.: 'Thou hast walked in the midst of the stones of fire; thou wast perfect . . .'] in thy ways from the day of thy creation until iniquity was found in thee." But since walking is continuous movement, it requires an interval. Therefore there was some interval between the devil's creation and his fall.

Obj. 2: Further, Origen says (Hom. i in Ezech.) that "the serpent of old did not from the first walk upon his breast and belly"; which refers to his sin. Therefore the devil did not sin at once after the first instant of his creation.

Obj. 3: Further, capability of sinning is common alike to man and angel. But there was some delay between man's formation and his sin. Therefore, for the like reason there was some interval between the devil's formation and his sin.

Obj. 4: Further, the instant wherein the devil sinned was distinct from the instant wherein he was created. But there is a middle time between every two instants. Therefore there was an interval between his creation and his fall.

_On the contrary,_ It is said of the devil (John 8:44): "He stood not in the truth": and, as Augustine says (De Civ. Dei xi, 15), "we must understand this in the sense, that he was in the truth, but did not remain in it."

_I answer that,_ There is a twofold opinion on this point. But the more probable one, which is also more in harmony with the teachings of the Saints, is that the devil sinned at once after the first instant of his creation. This must be maintained if it be held that he elicited an act of free-will in the first instant of his creation, and that he was created in grace; as we have said (Q. 62, A. 3). For since the angels attain beatitude by one meritorious act, as was said above (Q. 62, A. 5), if the devil, created in grace, merited in the first instant, he would at once have received beatitude after that first instant, if he had not placed an impediment by sinning.

If, however, it be contended that the angel was not created in grace, or that he could not elicit an act of free-will in the first instant, then there is nothing to prevent some interval being interposed between his creation and fall.

Reply Obj. 1: Sometimes in Holy Scripture spiritual instantaneous movements are represented by corporeal movements which are measured by time. In this way by "walking" we are to understand the movement of free-will tending towards good.

Reply Obj. 2: Origen says, "The serpent of old did not from the first walk upon his breast and belly," because of the first instant in which he was not wicked.

Reply Obj. 3: An angel has an inflexible free-will after once choosing; consequently, if after the first instant, in which he had a natural movement to good, he had not at once placed a barrier to beatitude, he would have been confirmed in good. It is not so with man; and therefore the argument does not hold good.

Reply Obj. 4: It is true to say that there is a middle time between every two instants, so far as time is continuous, as it is proved _Phys._ vi, text. 2. But in the angels, who are not subject to the heavenly movement, which is primarily measured by continuous time, time is taken to mean the succession of their mental acts, or of their affections. So the first instant in the angels is understood to respond to the operation of the angelic mind, whereby it introspects itself by its evening knowledge because on the first day evening is mentioned, but not morning. This operation was good in them all. From such operation some of them were converted to the praise of the Word by their morning knowledge while others, absorbed in themselves, became night, "swelling up with pride," as Augustine says (Gen. ad lit. iv, 24). Hence the first act was common to them all; but in their second they were separated. Consequently they were all of them good in the first instant; but in the second the good were set apart from the wicked. _______________________

Whether the Highest Angel Among Those Who Sinned Was the Highest of All?

Objection 1: It would seem that the highest among the angels who sinned was not the highest of all. For it is stated (Ezech. 28:14): "Thou wast a cherub stretched out, and protecting, and I set thee in the holy mountain of God." Now the order of the Cherubim is under the order of the Seraphim, as Dionysius says (Coel. Hier. vi, vii). Therefore, the highest angel among those who sinned was not the highest of all.

Obj. 2: Further, God made intellectual nature in order that it might attain to beatitude. If therefore the highest of the angels sinned, it follows that the Divine ordinance was frustrated in the noblest creature which is unfitting.

Obj. 3: Further, the more a subject is inclined towards anything, so much the less can it fall away from it. But the higher an angel is, so much the more is he inclined towards God. Therefore so much the less can he turn away from God by sinning. And so it seems that the angel who sinned was not the highest of all, but one of the lower angels.

_On the contrary,_ Gregory (Hom. xxxiv in Ev.) says that the chief angel who sinned, "being set over all the hosts of angels, surpassed them in brightness, and was by comparison the most illustrious among them."

_I answer that,_ Two things have to be considered in sin, namely, the proneness to sin, and the motive for sinning. If, then, in the angels we consider the proneness to sin, it seems that the higher angels were less likely to sin than the lower. On this account Damascene says (De Fide Orth. ii), that the highest of those who sinned was set over the terrestrial order. This opinion seems to agree with the view of the Platonists, which Augustine quotes (De Civ. Dei vii, 6, 7; x, 9, 10, 11). For they said that all the gods were good; whereas some of the demons were good, and some bad; naming as 'gods' the intellectual substances which are above the lunar sphere, and calling by the name of "demons" the intellectual substances which are beneath it, yet higher than men in the order of nature. Nor is this opinion to be rejected as contrary to faith; because the whole corporeal creation is governed by God through the angels, as Augustine says (De Trin. iii, 4,5). Consequently there is nothing to prevent us from saying that the lower angels were divinely set aside for presiding over the lower bodies, the higher over the higher bodies; and the highest to stand before God. And in this sense Damascene says (De Fide Orth. ii) that they who fell were of the lower grade of angels; yet in that order some of them remained good.

But if the motive for sinning be considered, we find that it existed in the higher angels more than in the lower. For, as has been said (A. 2), the demons' sin was pride; and the motive of pride is excellence, which was greater in the higher spirits. Hence Gregory says that he who sinned was the very highest of all. This seems to be the more probable view: because the angels' sin did not come of any proneness, but of free choice alone. Consequently that argument seems to have the more weight which is drawn from the motive in sinning. Yet this must not be prejudicial to the other view; because there might be some motive for sinning in him also who was the chief of the lower angels.

Reply Obj. 1: Cherubim is interpreted "fulness of knowledge," while "Seraphim" means "those who are on fire," or "who set on fire." Consequently Cherubim is derived from knowledge; which is compatible with mortal sin; but Seraphim is derived from the heat of charity, which is incompatible with mortal sin. Therefore the first angel who sinned is called, not a Seraph, but a Cherub.

Reply Obj. 2: The Divine intention is not frustrated either in those who sin, or in those who are saved; for God knows beforehand the end of both; and He procures glory from both, saving these of His goodness, and punishing those of His justice. But the intellectual creature, when it sins, falls away from its due end. Nor is this unfitting in any exalted creature; because the intellectual creature was so made by God, that it lies within its own will to act for its end.

Reply Obj. 3: However great was the inclination towards good in the highest angel, there was no necessity imposed upon him: consequently it was in his power not to follow it. _______________________

Whether the Sin of the Highest Angel Was the Cause of the Others Sinning?

Objection 1: It would seem that the sin of the highest angel was not the cause of the others sinning. For the cause precedes the effect. But, as Damascene observes (De Fide Orth. ii), they all sinned at one time. Therefore the sin of one was not the cause of the others' sinning.

Obj. 2: Further, an angel's first sin can only be pride, as was shown above (A. 2). But pride seeks excellence. Now it is more contrary to excellence for anyone to be subject to an inferior than to a superior; and so it does not appear that the angels sinned by desiring to be subject to a higher angel rather than to God. Yet the sin of one angel would have been the cause of the others sinning, if he had induced them to be his subjects. Therefore it does not appear that the sin of the highest angel was the cause of the others sinning.

Obj. 3: Further, it is a greater sin to wish to be subject to another against God, than to wish to be over another against God; because there is less motive for sinning. If, therefore, the sin of the foremost angel was the cause of the others sinning, in that he induced them to subject themselves to him, then the lower angels would have sinned more deeply than the highest one; which is contrary to a gloss on Ps. 103:26: "This dragon which Thou hast formed--He who was the more excellent than the rest in nature, became the greater in malice." Therefore the sin of the highest angel was not the cause of the others sinning.

_On the contrary,_ It is said (Apoc. 12:4) that the dragon "drew" with him "the third part of the stars of heaven."

_I answer that,_ The sin of the highest angel was the cause of the others sinning; not as compelling them, but as inducing them by a kind of exhortation. A token thereof appears in this, that all the demons are subjects of that highest one; as is evident from our Lord's words: "Go [Vulg. 'Depart from Me'], you cursed, into everlasting fire, which was prepared for the devil and his angels" (Matt. 25:41). For the order of Divine justice exacts that whosoever consents to another's evil suggestion, shall be subjected to him in his punishment; according to (2 Pet. 2:19): "By whom a man is overcome, of the same also he is the slave."

Reply Obj. 1: Although the demons all sinned in the one instant, yet the sin of one could be the cause of the rest sinning. For the angel needs no delay of time for choice, exhortation, or consent, as man, who requires deliberation in order to choose and consent, and vocal speech in order to exhort; both of which are the work of time. And it is evident that even man begins to speak in the very instant when he takes thought; and in the last instant of speech, another who catches his meaning can assent to what is said; as is especially evident with regard to primary concepts, "which everyone accepts directly they are heard" [*Boethius, De Hebdom.].

Taking away, then, the time for speech and deliberation which is required in us; in the same instant in which the highest angel expressed his affection by intelligible speech, it was possible for the others to consent thereto.

Reply Obj. 2: Other things being equal, the proud would rather be subject to a superior than to an inferior. Yet he chooses rather to be subject to an inferior than to a superior, if he can procure an advantage under an inferior which he cannot under a superior. Consequently it was not against the demons' pride for them to wish to serve an inferior by yielding to his rule; for they wanted to have him as their prince and leader, so that they might attain their ultimate beatitude of their own natural powers; especially because in the order of nature they were even then subject to the highest angel.

Reply Obj. 3: As was observed above (Q. 62, A. 6), an angel has nothing in him to retard his action, and with his whole might he is moved to whatsoever he is moved, be it good or bad. Consequently since the highest angel had greater natural energy than the lower angels, he fell into sin with intenser energy, and therefore he became the greater in malice. _______________________

Whether Those Who Sinned Were As Many As Those Who Remained Firm?

Objection 1: It would seem that more angels sinned than stood firm. For, as the Philosopher says (Ethic. ii, 6): "Evil is in many, but good is in few."

Obj. 2: Further, justice and sin are to be found in the same way in men and in angels. But there are more wicked men to be found than good; according to Eccles. 1:15: "The number of fools is infinite." Therefore for the same reason it is so with the angels.

Obj. 3: Further, the angels are distinguished according to persons and orders. Therefore if more angelic persons stood firm, it would appear that those who sinned were not from all the orders.

_On the contrary,_ It is said (4 Kings 6:16): "There are more with us than with them": which is expounded of the good angels who are with us to aid us, and the wicked spirits who are our foes.

_I answer that,_ More angels stood firm than sinned. Because sin is contrary to the natural inclination; while that which is against the natural order happens with less frequency; for nature procures its effects either always, or more often than not.

Reply Obj. 1: The Philosopher is speaking with regard to men, in whom evil comes to pass from seeking after sensible pleasures, which are known to most men, and from forsaking the good dictated by reason, which good is known to the few. In the angels there is only an intellectual nature; hence the argument does not hold.

And from this we have the answer to the second difficulty.

Reply Obj. 3: According to those who hold that the chief devil belonged to the lower order of the angels, who are set over earthly affairs, it is evident that some of every order did not fall, but only those of the lowest order. According to those who maintain that the chief devil was of the highest order, it is probable that some fell of every order; just as men are taken up into every order to supply for the angelic ruin. In this view the liberty of free-will is more established; which in every degree of creature can be turned to evil. In the Sacred Scripture, however, the names of some orders, as of Seraphim and Thrones, are not attributed to demons; since they are derived from the ardor of love and from God's indwelling, which are not consistent with mortal sin. Yet the names of Cherubim, Powers, and Principalities are attributed to them; because these names are derived from knowledge and from power, which can be common to both good and bad. _______________________

THE PUNISHMENT OF THE DEMONS (In Four Articles)

It now remains as a sequel to deal with the punishment of the demons; under which heading there are four points of inquiry:

(4) Of their place of punishment. _______________________

Whether the Demons' Intellect Is Darkened by Privation of the Knowledge of All Truth?

Objection 1: It would seem that the demons' intellect is darkened by being deprived of the knowledge of all truth. For if they knew any truth at all, they would most of all know themselves; which is to know separated substances. But this is not in keeping with their unhappiness: for this seems to belong to great happiness, insomuch as that some writers have assigned as man's last happiness the knowledge of the separated substances. Therefore the demons are deprived of all knowledge of truth.

Obj. 2: Further, what is most manifest in its nature, seems to be specially manifest to the angels, whether good or bad. That the same is not manifest with regard to ourselves, comes from the weakness of our intellect which draws its knowledge from phantasms; as it comes from the weakness of its eye that the owl cannot behold the light of the sun. But the demons cannot know God, Who is most manifest of Himself, because He is the sovereign truth; and this is because they are not clean of heart, whereby alone can God be seen. Therefore neither can they know other things.

Obj. 3: Further, according to Augustine (Gen. ad lit. iv, 22), the proper knowledge of the angels is twofold; namely, morning and evening. But the demons have no morning knowledge, because they do not see things in the Word; nor have they the evening knowledge, because this evening knowledge refers the things known to the Creator's praise (hence, after "evening" comes "morning" [Gen. 1]). Therefore the demons can have no knowledge of things.

Obj. 4: Further, the angels at their creation knew the mystery of the kingdom of God, as Augustine says (Gen. ad lit. v, 19; De Civ. Dei xi). But the demons are deprived of such knowledge: "for if they had known it, they would never have crucified the Lord of glory," as is said 1 Cor. 2:8. Therefore, for the same reason, they are deprived of all other knowledge of truth.

Obj. 5: Further, whatever truth anyone knows is known either naturally, as we know first principles; or by deriving it from someone else, as we know by learning; or by long experience, as the things we learn by discovery. Now, the demons cannot know the truth by their own nature, because, as Augustine says (De Civ. Dei xi, 33), the good angels are separated from them as light is from darkness; and every manifestation is made through light, as is said Eph. 5:13. In like manner they cannot learn by revelation, nor by learning from the good angels: because "there is no fellowship of light with darkness [*Vulg.: 'What fellowship hath . . . ?']" (2 Cor. 6:14). Nor can they learn by long experience: because experience comes of the senses. Consequently there is no knowledge of truth in them.