SUMMA THEOLOGICA - Thomas Aquinas

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must seek for the cause of this obstinacy, not in the gravity of the sin, but in the condition of their nature or state. For as Damascene says (De Fide Orth. ii), "death is to men, what the fall is to the angels." Now it is clear that all the mortal sins of men, grave or less grave, are pardonable before death; whereas after death they are without remission and endure for ever.

      To find the cause, then, of this obstinacy, it must be borne in mind that the appetitive power is in all things proportioned to the apprehensive, whereby it is moved, as the movable by its mover. For the sensitive appetite seeks a particular good; while the will seeks the universal good, as was said above ( Question [59], Article [1]); as also the sense apprehends particular objects, while the intellect considers universals. Now the angel's apprehension differs from man's in this respect, that the angel by his intellect apprehends immovably, as we apprehend immovably first principles which are the object of the habit of "intelligence"; whereas man by his reason apprehends movably, passing from one consideration to another; and having the way open by which he may proceed to either of two opposites. Consequently man's will adheres to a thing movably, and with the power of forsaking it and of clinging to the opposite; whereas the angel's will adheres fixedly and immovably. Therefore, if his will be considered before its adhesion, it can freely adhere either to this or to its opposite (namely, in such things as he does not will naturally); but after he has once adhered, he clings immovably. So it is customary to say that man's free-will is flexible to the opposite both before and after choice; but the angel's free-will is flexible either opposite before the choice, but not after. Therefore the good angels who adhered to justice, were confirmed therein; whereas the wicked ones, sinning, are obstinate in sin. Later on we shall treat of the obstinacy of men who are damned (SP, Question [98], Articles [1], 2).

      Reply to Objection 1: The good and wicked angels have free-will, but according to the manner and condition of their state, as has been said.

      Reply to Objection 2: God's mercy delivers from sin those who repent. But such as are not capable of repenting, cling immovably to sin, and are not delivered by the Divine mercy.

      Reply to Objection 3: The devil's first sin still remains in him according to desire; although not as to his believing that he can obtain what he desired. Even so, if a man were to believe that he can commit murder, and wills to commit it, and afterwards the power is taken from him; nevertheless, the will to murder can stay with him, so that he would he had done it, or still would do it if he could.

      Reply to Objection 4: The fact that man sinned from another's suggestion, is not the whole cause of man's sin being pardonable. Consequently the argument does not hold good.

      Reply to Objection 5: A demon's act is twofold. One comes of deliberate will; and this is properly called his own act. Such an act on the demon's part is always wicked; because, although at times he does something good, yet he does not do it well; as when he tells the truth in order to deceive; and when he believes and confesses, yet not willingly, but compelled by the evidence of things. Another kind of act is natural to the demon; this can be good and bears witness to the goodness of nature. Yet he abuses even such good acts to evil purpose.

      Objection 1: It would seem that there is no sorrow in the demons. For since sorrow and joy are opposites, they cannot be together in the same subject. But there is joy in the demons: for Augustine writing against the Maniches (De Gen. Contra Manich. ii, 17) says: "The devil has power over them who despise God's commandments, and he rejoices over this sinister power." Therefore there is no sorrow in the demons.

      Objection 2: Further, sorrow is the cause of fear, for those things cause fear while they are future, which cause sorrow when they are present. But there is no fear in the demons, according to Job 41:24, "Who was made to fear no one." Therefore there is no grief in the demons.

      Objection 3: Further, it is a good thing to be sorry for evil. But the demons can do no good action. Therefore they cannot be sorry, at least for the evil of sin; which applies to the worm of conscience.

      On the contrary, The demon's sin is greater than man's sin. But man is punished with sorrow on account of the pleasure taken in sin, according to Apoc. 18:7, "As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her." Consequently much more is the devil punished with the grief of sorrow, because he especially glorified himself.

      I answer that, Fear, sorrow, joy, and the like, so far as they are passions, cannot exist in the demons; for thus they are proper to the sensitive appetite, which is a power in a corporeal organ. According, however, as they denote simple acts of the will, they can be in the demons. And it must be said that there is sorrow in them; because sorrow, as denoting a simple act of the will, is nothing else than the resistance of the will to what is, or to what is not. Now it is evident that the demons would wish many things not to be, which are, and others to be, which are not: for, out of envy, they would wish others to be damned, who are saved. Consequently, sorrow must be said to exist in them: and especially because it is of the very notion of punishment for it to be repugnant to the will. Moreover, they are deprived of happiness, which they desire naturally; and their wicked will is curbed in many respects.

      Reply to Objection 1: Joy and sorrow about the same thing are opposites, but not about different things. Hence there is nothing to hinder a man from being sorry for one thing, and joyful for another; especially so far as sorrow and joy imply simple acts of the will; because, not merely in different things, but even in one and the same thing, there can be something that we will, and something that we will not.

      Reply to Objection 2: As there is sorrow in the demons over present evil, so also there is fear of future evil. Now when it is said, "He was made to fear no one," this is to be understood of the fear of God which restrains from sin. For it is written elsewhere that "the devils believe and tremble" (James 2:19).

      Reply to Objection 3: To be sorry for the evil of sin on account of the sin bears witness to the goodness of the will, to which the evil of sin is opposed. But to be sorry for the evil of punishment, for the evil of sin on account of the punishment, bears witness to the goodness of nature, to which the evil of punishment is opposed. Hence Augustine says (De Civ. Dei xix, 13), that "sorrow for good lost by punishment, is the witness to a good nature." Consequently, since the demon has a perverse and obstinate will, he is not sorry for the evil of sin.

      Objection 1: It would seem that this atmosphere is not the demons' place of punishment. For a demon is a spiritual nature. But a spiritual nature is not affected by place. Therefore there is no place of punishment for demons.

      Objection 2: Further, man's sin is not graver than the demons'. But man's place of punishment is hell. Much more, therefore, is it the demons' place of punishment; and consequently not the darksome atmosphere.

      Objection 3: Further, the demons are punished with the pain of fire. But there is no fire in the darksome atmosphere. Therefore the darksome atmosphere is not the place of punishment for the demons.

      On the contrary, Augustine says (Gen. ad lit. iii, 10), that "the darksome atmosphere is as a prison to the demons until the judgment day."

      I answer that, The angels in their own nature stand midway between God and men. Now the order of Divine providence so disposes, that it procures the welfare of the inferior orders through the superior. But man's welfare is disposed by Divine providence in two ways: first of all, directly, when a man is brought unto good and withheld from evil; and this is fittingly done through the good angels. In another way, indirectly, as when anyone

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