Whether the Devil Can Induce Man to Sin, by Internal Instigations?
Objection 1: It would seem that the devil cannot induce man to sin,
by internal instigations. Because the internal movements of the soul
are vital functions. Now no vital functions can be exercised except
by an intrinsic principle, not even those of the vegetal soul, which
are the lowest of vital functions. Therefore the devil cannot
instigate man to evil through his internal movements.
Obj. 2: Further, all the internal movements arise from the external
senses according to the order of nature. Now it belongs to God alone
to do anything beside the order of nature, as was stated in the First
Part (Q. 110, A. 4). Therefore the devil cannot effect anything in
man's internal movements, except in respect of things which are
perceived by the external senses.
Obj. 3: Further, the internal acts of the soul are to understand and
to imagine. Now the devil can do nothing in connection with either of
these, because, as stated in the First Part (Q. 111, AA. 2, 3, ad 2),
the devil cannot impress species on the human intellect, nor does it
seem possible for him to produce imaginary species, since imaginary
forms, being more spiritual, are more excellent than those which are
in sensible matter, which, nevertheless, the devil is unable to
produce, as is clear from what we have said in the First Part (Q.
110, A. 2; Q. 111, AA. 2, 3, ad 2). Therefore the devil cannot
through man's internal movements induce him to sin.
_On the contrary,_ In that case, the devil would never tempt man,
unless he appeared visibly; which is evidently false.
_I answer that,_ The interior part of the soul is intellective and
sensitive; and the intellective part contains the intellect and the
will. As regards the will, we have already stated (A. 1; I, Q. 111,
A. 1) what is the devil's relation thereto. Now the intellect, of its
very nature, is moved by that which enlightens it in the knowledge of
truth, which the devil has no intention of doing in man's regard;
rather does he darken man's reason so that it may consent to sin,
which darkness is due to the imagination and sensitive appetite.
Consequently the operation of the devil seems to be confined to the
imagination and sensitive appetite, by moving either of which he can
induce man to sin. For his operation may result in presenting certain
forms to the imagination; and he is able to incite the sensitive
appetite to some passion or other.
The reason of this is, that as stated in the First Part (Q. 110, A.
3), the corporeal nature has a natural aptitude to be moved locally
by the spiritual nature: so that the devil can produce all those
effects which can result from the local movement of bodies here
below, except he be restrained by the Divine power. Now the
representation of forms to the imagination is due, sometimes, to
local movement: for the Philosopher says (De Somno et Vigil.) [*De
Insomn. iii, iv.] that "when an animal sleeps, the blood descends in
abundance to the sensitive principle, and the movements descend with
it, viz. the impressions left by the action of sensible objects,
which impressions are preserved by means of sensible species, and
continue to move the apprehensive principle, so that they appear just
as though the sensitive principles were being affected by them at the
time." Hence such a local movement of the vital spirits or humors can
be procured by the demons, whether man sleep or wake: and so it
happens that man's imagination is brought into play.
In like manner, the sensitive appetite is incited to certain passions
according to certain fixed movements of the heart and the vital
spirits: wherefore the devil can cooperate in this also. And through
certain passions being aroused in the sensitive appetite, the result
is that man more easily perceives the movement or sensible image
which is brought in the manner explained, before the apprehensive
principle, since, as the Philosopher observes (De Somno et Virgil.:
De Insomn. iii, iv), "lovers are moved, by even a slight likeness, to
an apprehension of the beloved." It also happens, through the rousing
of a passion, that what is put before the imagination, is judged, as
being something to be pursued, because, to him who is held by a
passion, whatever the passion inclines him to, seems good. In this
way the devil induces man inwardly to sin.
Reply Obj. 1: Although vital functions are always from an intrinsic
principle, yet an extrinsic agent can cooperate with them, even as
external heat cooperates with the functions of the vegetal soul, that
food may be more easily digested.
Reply Obj. 2: This apparition of imaginary forms is not altogether
outside the order of nature, nor is it due to a command alone, but
according to local movement, as explained above.
Consequently the Reply to the Third Objection is clear, because these
forms are received originally from the senses.
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