Part I (Prima Pars) Part 171 (2/2)

Obj. 2: Further, where there is perfect charity and just authority there can be no strife. But all this exists among the angels. Therefore there is no strife among the angels.

Obj. 3: Further, if we say that angels strive for those whom they guard, one angel must needs take one side, and another angel the opposite side. But if one side is in the right the other side is in the wrong. It will follow therefore, that a good angel is a compounder of wrong; which is unseemly. Therefore there is no strife among good angels.

_On the contrary,_ It is written (Dan. 10:13): ”The prince of the kingdom of the Persians resisted me one and twenty days.” But this prince of the Persians was the angel deputed to the guardians.h.i.+p of the kingdom of the Persians. Therefore one good angel resists the others; and thus there is strife among them.

_I answer that,_ The raising of this question is occasioned by this pa.s.sage of Daniel. Jerome explains it by saying that the prince of the kingdom of the Persians is the angel who opposed the setting free of the people of Israel, for whom Daniel was praying, his prayers being offered to G.o.d by Gabriel. And this resistance of his may have been caused by some prince of the demons having led the Jewish captives in Persia into sin; which sin was an impediment to the efficacy of the prayer which Daniel put up for that same people.

But according to Gregory (Moral. xvii), the prince of the kingdom of Persia was a good angel appointed to the guardians.h.i.+p of that kingdom.

To see therefore how one angel can be said to resist another, we must note that the Divine judgments in regard to various kingdoms and various men are executed by the angels. Now in their actions, the angels are ruled by the Divine decree. But it happens at times in various kingdoms or various men there are contrary merits or demerits, so that one of them is subject to or placed over another. As to what is the ordering of Divine wisdom on such matters, the angels cannot know it unless G.o.d reveal it to them: and so they need to consult Divine wisdom thereupon. Wherefore forasmuch as they consult the Divine will concerning various contrary and opposing merits, they are said to resist one another: not that their wills are in opposition, since they are all of one mind as to the fulfilment of the Divine decree; but that the things about which they seek knowledge are in opposition.

From this the answers to the objections are clear.

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QUESTION 114

OF THE a.s.sAULTS OF THE DEMONS (In Five Articles)

We now consider the a.s.saults of the demons. Under this head there are five points of inquiry:

(1) Whether men are a.s.sailed by the demons?

(2) Whether to tempt is proper to the devil?

(3) Whether all the sins of men are to be set down to the a.s.saults or temptations of the demons?

(4) Whether they can work real miracles for the purpose of leading men astray?

(5) Whether the demons who are overcome by men, are hindered from making further a.s.saults?

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FIRST ARTICLE [I, Q. 114, Art. 1]

Whether Men Are a.s.sailed by the Demons?

Objection 1: It would seem that men are not a.s.sailed by the demons.

For angels are sent by G.o.d to guard man. But demons are not sent by G.o.d: for the demons' intention is the loss of souls; whereas G.o.d's is the salvation of souls. Therefore demons are not deputed to a.s.sail man.

Obj. 2: Further, it is not a fair fight, for the weak to be set against the strong, and the ignorant against the astute. But men are weak and ignorant, whereas the demons are strong and astute. It is not therefore to be permitted by G.o.d, the author of all justice, that men should be a.s.sailed by demons.

Obj. 3: Further, the a.s.saults of the flesh and the world are enough for man's exercise. But G.o.d permits His elect to be a.s.sailed that they may be exercised. Therefore there is no need for them to be a.s.sailed by the demons.

_On the contrary,_ The Apostle says (Eph. 6:12): ”Our wrestling is not against flesh and blood; but against Princ.i.p.alities and Powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.”

_I answer that,_ Two things may be considered in the a.s.sault of the demons--the a.s.sault itself, and the ordering thereof. The a.s.sault itself is due to the malice of the demons, who through envy endeavor to hinder man's progress; and through pride usurp a semblance of Divine power, by deputing certain ministers to a.s.sail man, as the angels of G.o.d in their various offices minister to man's salvation.

But the ordering of the a.s.sault is from G.o.d, Who knows how to make orderly use of evil by ordering it to good. On the other hand, in regard to the angels, both their guardians.h.i.+p and the ordering thereof are to be referred to G.o.d as their first author.

Reply Obj. 1: The wicked angels a.s.sail men in two ways. Firstly by instigating them to sin; and thus they are not sent by G.o.d to a.s.sail us, but are sometimes permitted to do so according to G.o.d's just judgments. But sometimes their a.s.sault is a punishment to man: and thus they are sent by G.o.d; as the lying spirit was sent to punish Achab, King of Israel, as is related in 3 Kings 22:20. For punishment is referred to G.o.d as its first author. Nevertheless the demons who are sent to punish, do so with an intention other than that for which they are sent; for they punish from hatred or envy; whereas they are sent by G.o.d on account of His justice.

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