Whether the Will of the Demons Is Obstinate in Evil?
Objection 1: It would seem that the will of the demons is not
obstinate in evil. For liberty of will belongs to the nature of an
intellectual being, which nature remains in the demons, as we said
above (A. 1). But liberty of will is directly and firstly ordained
to good rather than to evil. Therefore the demons' will is not so
obstinate in evil as not to be able to return to what is good.
Obj. 2: Further, since God's mercy is infinite, it is greater than
the demons' malice, which is finite. But no one returns from the
malice of sin to the goodness of justice save through God's mercy.
Therefore the demons can likewise return from their state of malice
to the state of justice.
Obj. 3: Further, if the demons have a will obstinate in evil, then
their will would be especially obstinate in the sin whereby they
fell. But that sin, namely, pride, is in them no longer; because the
motive for the sin no longer endures, namely, excellence. Therefore
the demon is not obstinate in malice.
Obj. 4: Further, Gregory says (Moral. iv) that man can be reinstated
by another, since he fell through another. But, as was observed
already (Q. 63, A. 8), the lower demons fell through the highest one.
Therefore their fall can be repaired by another. Consequently they
are not obstinate in malice.
Obj. 5: Further, whoever is obstinate in malice, never performs any
good work. But the demon performs some good works: for he confesses
the truth, saying to Christ: "I know Who Thou art, the holy one of
God" (Mark 1:24). "The demons" also "believe and tremble" (James
2:19). And Dionysius observes (Div. Nom. iv), that "they desire what
is good and best, which is, to be, to live, to understand." Therefore
they are not obstinate in malice.
_On the contrary,_ It is said (Ps. 73:23): "The pride of them that
hate Thee, ascendeth continually"; and this is understood of the
demons. Therefore they remain ever obstinate in their malice.
_I answer that,_ It was Origen's opinion [*Peri Archon i. 6] that
every will of the creature can by reason of free-will be inclined to
good and evil; with the exception of the soul of Christ on account of
the union of the Word. Such a statement deprives angels and saints of
true beatitude, because everlasting stability is of the very nature
of true beatitude; hence it is termed "life everlasting." It is also
contrary to the authority of Sacred Scripture, which declares that
demons and wicked men shall be sent "into everlasting punishment,"
and the good brought "into everlasting life." Consequently such an
opinion must be considered erroneous; while according to Catholic
Faith, it must be held firmly both that the will of the good angels
is confirmed in good, and that the will of the demons is obstinate
in evil.
We 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 (Q. 59, A. 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 (Suppl., Q. 98, AA. 1, 2).
Reply Obj. 1: The good and wicked angels have free-will, but
according to the manner and condition of their state, as has been
said.
Reply Obj. 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 Obj. 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 Obj. 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 Obj. 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.
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