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Articulus Septimus
De Angelorum lapsu
De Angelorum lapsu
Seventh Article
On the Fall of the Angels
On the Fall of the Angels
813. Omnes quidem Angeli in gratia creati fuere, sed non omnes in gratia perseveraverunt. Aliqui enim, tempore probationis, sua libertate abusi, a justitia exciderunt, et in malo obdurati, a caelo expulsi, aeternis poenis addicti sunt. Juxta doctrinam catholicam igitur a tota antiquitate traditam, et in Scripturis clare contentam, dantur Angeli mali. - His in sacris litteris varia nomina tribuuntur. Vocantur enim daemonia, daemones, spiritus nequam, spiritus immundi, mundi rectores tenebrarum harum, spiritualia nequitiae, Angeli ejus, i. e. diaboli. Unus enim ex illis tanquam eorundem dux et caput, in S. Bibliis specialibus nominibus insigniri solet: hic nominatur princeps hujus mundi, deus hujus saeculi, princeps daemoniorum, Beelzebub, mendax, et homicida, Satan, Diabolus, Belial, draco magnus, serpens antiquus, Lucifer. Unde Conc. Lat. IV. cap. Firmiter, docet: "Diabolus a Deo quidem natura est bonus, sed ipse per se factus est malus." Eadem habet Conc. Carthag. IV.; et Conc. Bracarense I. can. 7.
813. All angels indeed were created in grace, but not all persevered in grace. For some, in the time of probation, abusing their freedom, fell away from justice, and, hardened in evil, expelled from heaven, were assigned to eternal punishments. Therefore, according to Catholic doctrine handed down from all antiquity and clearly contained in Scripture, there are evil angels. - In Sacred Scripture various names are given to them. For they are called demons, spirits wicked, unclean spirits, rulers of the world of this darkness, spiritual things of wickedness, his angels, that is, the devil's. For one of them, as their leader and head, is customarily marked in the Holy Bible by special names: he is named prince of this world, god of this age, prince of demons, Beelzebub, liar and murderer, Satan, Devil, Belial, great dragon, ancient serpent, Lucifer. Hence Lateran IV, chapter Firmiter, teaches: "The devil by nature is indeed good from God, but he by himself became evil." The same is held by the Fourth Council of Carthage and the First Council of Braga, canon 7.
814. Contra hanc doctrinam Catholicam, non pauci praesertim recentiores insurrexerunt. Ita quidem, ut observat Comes Leop. de Stolberg, daemon per plura saecula homines ad vanissimas superstitiones incitans, ad tantum denique incredulitatis barathrum adduxit, ut ipsam diaboli existentiam negarent. Inter eos vero, qui in hunc errorem inciderunt, alii, ut Voltaire, aperte Scripturam irridentes, quae in ea de Angelis malis narrantur, fabulis ex Aegyptiorum, Chaldaeorum, Persarum figmentis confictis, accensenda judicant. - Alii per spiritus malos, nonnisi animas hominum impiorum intelligendas esse docuerunt. - Alii nomine daemonis non personam aliquam, sed mala sive moralia sive physica venire autumant. - Philosophi critici, duce Kant, blasphemando asserunt, quod quemadmodum in Christo ideale moralitatis et virtutis exhibetur; ita diabolus ideale malitiae exprimit; adeoque hujus existentiam non physicam, sed moralem, ut aiunt, admittunt.
814. Against this Catholic doctrine not a few, especially more recent authors, have risen up. Thus indeed, as Count Leopold de Stolberg observes, the demon, by inciting men for many ages to the vainest superstitions, finally led them to such an abyss of unbelief that they denied the very existence of the devil. Among those who fell into this error, some, like Voltaire, openly mocking Scripture, judge that the things narrated in it concerning evil angels should be counted among fables composed from the inventions of the Egyptians, Chaldeans, and Persians. - Others have taught that by evil spirits nothing is to be understood except the souls of impious men. - Others think that by the name demon there comes not some person, but evils, whether moral or physical. - The critical philosophers, with Kant as leader, blasphemously assert that, just as in Christ the ideal of morality and virtue is exhibited, so the devil expresses the ideal of malice; and so they admit his existence not as physical, but as moral, as they say.
815. Quod autem aliqui Angeli, secundum naturam boni, et insuper justitia et sanctitate aucti, mali facti sint, non potuit aliter contingere, nisi per propriam culpam; quod et revelatio apertissime docet. - Quare aeque contra doctrinam catholicam est error Origenistarum, a Waltero Lothardo, e secta fratricellorum, saeculo XIV. renovatus: docebant Luciferum cum daemonibus suis caelo injuria pulsum esse, ac beatitudini cum suis fore denique restituendum. His adnumerari possunt impiissimi homines, qui nunc temporis, daemonem rehabilitare, ut aiunt, nituntur.
815. But that some angels, good according to nature and moreover increased with justice and sanctity, became evil could not have happened otherwise than through their own fault; and revelation teaches this most openly. - Therefore equally contrary to Catholic doctrine is the error of the Origenists, renewed in the fourteenth century by Walter Lollard, from the sect of the Fraticelli: they taught that Lucifer with his demons was driven from heaven unjustly, and that he with his own would finally be restored to beatitude. To these can be added the most impious men who in the present time strive, as they say, to rehabilitate the demon.
816. Antequam vero doctrinam catholicam de Angelorum peccato, et existentia Angelorum malorum adstruamus, juverit pauca adnotare. Atque 1. Frustra aliqui contendunt peccatum impossibile fuisse in Angelis, attenta eorum naturae perfectione, et copia donorum gratiae, quibus cumulati fuerunt. Imprimis enim, contra factum, eorum argumenta nihil valent; ac deinde, quaelibet limitata libertas, utut perfecta, de se deficere potest. Unde D. Thomas 1. p. q. 63. a. 1. ait: "Peccare nihil aliud est quam declinare a rectitudine actus, quam debet habere ... Solum autem illum actum a rectitudine declinare non contingit cujus regula est virtus agentis. Si enim manus artificis esset ipsa regula incisionis, nunquam posset artifex nisi recte lignum incidere; sed si rectitudo incisionis sit ab alia regula, contingit incisionem esse rectam, et non rectam. Divina autem voluntas sola est regula sui actus, quia non ad superiorem finem ordinatur; omnis autem voluntas cujuslibet creaturae rectitudinem in suo actu non habet, nisi secundum quod regulatur a voluntate divina, ad quam pertinet ultimus finis; sicut quaelibet voluntas inferioris debet regulari secundum voluntatem ducis exercitus. Sic igitur in sola voluntate divina peccatum esse non potest; in qualibet autem voluntate creaturae potest esse peccatum secundum ordinem suae naturae."
816. Before, however, we establish the Catholic doctrine concerning the sin of the angels and the existence of evil angels, it will be helpful to note a few things. And first: in vain do some contend that sin was impossible in the angels, considering the perfection of their nature and the abundance of gifts of grace with which they were heaped. For first, against fact, their arguments have no force; and then, any limited freedom, however perfect, can fail of itself. Hence St. Thomas, I, q. 63, a. 1, says: "To sin is nothing other than to decline from the rectitude of an act which it ought to have ... But only that act cannot decline from rectitude whose rule is the power of the agent. For if the hand of the craftsman were the very rule of cutting, the craftsman could never cut the wood except rightly; but if the rectitude of cutting is from another rule, it happens that the cutting is right and not right. But the divine will alone is the rule of its own act, because it is not ordered to a higher end; but every will of any creature has rectitude in its act only insofar as it is regulated by the divine will, to which the ultimate end belongs; just as any will of an inferior ought to be regulated according to the will of the commander of an army. Thus, therefore, in the divine will alone sin cannot be; but in any will of a creature there can be sin according to the order of its nature."
817. Notandum est 2. quod licet de fide sit existentia Angelorum malorum, eosque vere peccasse; quae tamen ad naturam hujus peccati spectant, non habent eamdem certitudinem. Attamen certum est a) peccatum Angelorum non fuisse peccatum luxuriae, ut aliqui asseruere; puri enim spiritus tali culpa sunt incapaces. - Certum est b) diabolum commisisse etiam peccatum invidiae, juxta illud Sap. 2. 24. "Invidia diaboli mors intravit in orbem terrarum." Sed, uti notat S. Augustinus (de Gen. ad litt. l. 11. c. 11): "Nonnulli dicunt, hunc diabolo fuisse casum a supernis sedibus, quod inviderit homini facto ad imaginem Dei, sed invidia sequitur superbiam, non praecedit. Non enim causa superbiendi est invidia, sed causa invidendi superbia." - Certum est c) juxta Gen. 3. 4.; Jo. 8. 44., diabolum mendacium protulisse; sed Patres et Theologi communiter docent hoc mendacium fuisse effectum superbiae et invidiae, non autem primum Angelorum peccatum. Unde d) juxta doctrinam communissimam Patrum et Theologorum, Angeli primo peccaverunt peccato superbiae. Vide testimonia PP. apud Petav. et Suarez.
817. It must be noted, secondly, that although the existence of evil angels and that they truly sinned are of faith, nevertheless those things which concern the nature of this sin do not have the same certainty. Yet it is certain a) that the sin of the angels was not the sin of lust, as some have asserted; for pure spirits are incapable of such fault. - It is certain b) that the devil also committed the sin of envy, according to Wisdom 2:24: "By the envy of the devil death entered into the world." But, as St. Augustine notes (On Genesis according to the Letter, book 11, c. 11): "Some say that this was the devil's fall from the supernal seats, that he envied man made to the image of God; but envy follows pride, it does not precede it. For envy is not the cause of being proud, but pride is the cause of envying." - It is certain c) according to Genesis 3:4 and John 8:44 that the devil uttered a lie; but the Fathers and theologians commonly teach that this lie was the effect of pride and envy, not the first sin of the angels. Hence d) according to the very common doctrine of the Fathers and theologians, the angels first sinned by the sin of pride. See the testimonies of the Fathers in Petavius and Suarez.
818. Notandum est 3. quod non conveniunt Theologi in explicando hoc peccato superbiae. Caeteris relictis, ex sententia D. Thomae 1. p. q. 63. a. 3. quem communius sequuntur, dicendum: "Diabolus in hoc appetiit indebite esse similis Deo, quia appetiit uti finem ultimum beatitudinis id ad quod virtute suae naturae poterat pervenire, avertens suum appetitum a beatitudine supernaturali, quae est gratia Dei. Vel si appetiit ut ultimum finem illam Dei similitudinem quae datur ex gratia, voluit hoc habere per virtutem suae naturae, non ex divino auxilio secundum Dei dispositionem."
818. It must be noted, thirdly, that theologians do not agree in explaining this sin of pride. Leaving the other opinions aside, according to the opinion of St. Thomas, I, q. 63, a. 3, whom they more commonly follow, it must be said: "The devil in this improperly desired to be like God, because he desired as the ultimate end of beatitude that to which he could arrive by the power of his own nature, turning his appetite away from supernatural beatitude, which is from the grace of God. Or if he desired as ultimate end that likeness of God which is given from grace, he wished to have this by the power of his own nature, not from divine help according to the disposition of God."
819. His positis dicimus:
PROP. LV. Doctrina catholica est aliquos Angelos peccavisse, et per peccatum a caelesti beatitudine exclusos aeternis affici poenis - seu existunt Angeli mali.
Prob. I. Ex Scriptura. Omissis locis V. T., quae innumera sunt, aliqua exhibemus ex N. T. - 2. Petr. 2. 4., legitur: "Deus Angelis peccantibus non pepercit, sed rudentibus inferni detractos in tartarum tradidit cruciandos." - Ep. Jud. v. 6.: "Angelos, qui non servaverunt suum principatum, sed dereliquerunt suum domicilium, in judicium magni diei, vinculis aeternis sub caligine reservavit." - Jo. I. Ep. 3. 8.: "Qui facit peccatum ex diabolo est, quoniam ab initio diabolus peccat." - Apoc. 12. 7. seqq.: "Factum est praelium magnum in caelo: Michael, et Angeli ejus praeliabantur cum dracone, et draco pugnabat, et angeli ejus. Et non valuerunt, neque locus inventus est eorum amplius in caelo: et projectus est draco ille magnus, qui vocatur diabolus, et Satanas, qui seducit universum orbem; et projectus est in terram, et angeli ejus missi sunt."
Prob. II. Ex Patribus. Athenagoras (Legat. n. 24.): "Sicut," ait, "homines libertate donati aut virtutem, aut vitium eligunt; ita etiam inter angelos contigit, ut aliqui liberi, et in iis, quae a Deo acceperunt, fideles manserint; alii vero conditione suae naturae abusi fuerint;" et "isti e caelo expulsi sunt - neque amplius in caelum se extollere possunt." - S. Chrysost. (Hom. de patient. Job.): "Diabolus non naturae nomen, sed praesumptionis est ... non enim diabolus factus est a principio, sed Angelus creatus est." - S. Ambrosius (Ep. 55. ad Demetriam): "Diabolum, qui quoniam sua, quam a Creatore suo acceperat, potentia, dignitate sibi placuit, cum his Angelis, quos in consensum suae impietatis traxerat, a caelesti sublimitate dejectum esse." - S. Augustinus (de nupt. et concup.): "Diabolus spiritus immundus est, et utique quoniam spiritus est natura, immundus est de vitio, bonum, quod spiritus, et malum quod immundus: quorum duorum illud a Deo, hoc ab ipso." - S. Jo. Damascenus (de fid. orth. l. 2. c. 4.): "Principem malorum Angelorum adversus opificem suum Deum se extulisse, et rebellare contra eum in animum induxisse." - et inferius subdit: "una cum eo avulsa est, eique commitem se adjunxit, simulque corruit innumerabilis subjectorum sibi Angelorum multitudo." - Vid. Petavium (de Angelis l. 3. praesertim cc. 1-3.) D. Thomam 1. p. q. 63. - Vid. etiam aliam probationem (n. 762. Prob. III.)
PROP. LV. Doctrina catholica est aliquos Angelos peccavisse, et per peccatum a caelesti beatitudine exclusos aeternis affici poenis - seu existunt Angeli mali.
Prob. I. Ex Scriptura. Omissis locis V. T., quae innumera sunt, aliqua exhibemus ex N. T. - 2. Petr. 2. 4., legitur: "Deus Angelis peccantibus non pepercit, sed rudentibus inferni detractos in tartarum tradidit cruciandos." - Ep. Jud. v. 6.: "Angelos, qui non servaverunt suum principatum, sed dereliquerunt suum domicilium, in judicium magni diei, vinculis aeternis sub caligine reservavit." - Jo. I. Ep. 3. 8.: "Qui facit peccatum ex diabolo est, quoniam ab initio diabolus peccat." - Apoc. 12. 7. seqq.: "Factum est praelium magnum in caelo: Michael, et Angeli ejus praeliabantur cum dracone, et draco pugnabat, et angeli ejus. Et non valuerunt, neque locus inventus est eorum amplius in caelo: et projectus est draco ille magnus, qui vocatur diabolus, et Satanas, qui seducit universum orbem; et projectus est in terram, et angeli ejus missi sunt."
Prob. II. Ex Patribus. Athenagoras (Legat. n. 24.): "Sicut," ait, "homines libertate donati aut virtutem, aut vitium eligunt; ita etiam inter angelos contigit, ut aliqui liberi, et in iis, quae a Deo acceperunt, fideles manserint; alii vero conditione suae naturae abusi fuerint;" et "isti e caelo expulsi sunt - neque amplius in caelum se extollere possunt." - S. Chrysost. (Hom. de patient. Job.): "Diabolus non naturae nomen, sed praesumptionis est ... non enim diabolus factus est a principio, sed Angelus creatus est." - S. Ambrosius (Ep. 55. ad Demetriam): "Diabolum, qui quoniam sua, quam a Creatore suo acceperat, potentia, dignitate sibi placuit, cum his Angelis, quos in consensum suae impietatis traxerat, a caelesti sublimitate dejectum esse." - S. Augustinus (de nupt. et concup.): "Diabolus spiritus immundus est, et utique quoniam spiritus est natura, immundus est de vitio, bonum, quod spiritus, et malum quod immundus: quorum duorum illud a Deo, hoc ab ipso." - S. Jo. Damascenus (de fid. orth. l. 2. c. 4.): "Principem malorum Angelorum adversus opificem suum Deum se extulisse, et rebellare contra eum in animum induxisse." - et inferius subdit: "una cum eo avulsa est, eique commitem se adjunxit, simulque corruit innumerabilis subjectorum sibi Angelorum multitudo." - Vid. Petavium (de Angelis l. 3. praesertim cc. 1-3.) D. Thomam 1. p. q. 63. - Vid. etiam aliam probationem (n. 762. Prob. III.)
819. These things being posited, we say:
PROP. LV. It is Catholic doctrine that some angels sinned and, through sin, were excluded from heavenly beatitude and are afflicted with eternal punishments - or, that evil angels exist.
Proof I. From Scripture. Omitting the passages of the Old Testament, which are innumerable, we set forth some from the New Testament. - In 2 Peter 2:4 it is read: "God did not spare the angels when they sinned, but, drawn down by the cords of hell into Tartarus, delivered them to be tormented." - Jude v. 6: "The angels who did not preserve their principality, but abandoned their dwelling, he has reserved under darkness in eternal chains for the judgment of the great day." - 1 John 3:8: "He who commits sin is of the devil, because the devil sins from the beginning." - Apocalypse 12:7 ff.: "A great battle was made in heaven: Michael and his angels fought with the dragon, and the dragon fought, and his angels. And they did not prevail, nor was their place found any more in heaven; and that great dragon was cast out, who is called the devil and Satan, who seduces the whole world; and he was cast onto the earth, and his angels were sent."
Proof II. From the Fathers. Athenagoras (Legation, n. 24) says: "Just as men, endowed with freedom, choose either virtue or vice, so also among the angels it happened that some, free and faithful in those things which they received from God, remained; but others abused the condition of their nature;" and "these were expelled from heaven, nor can they any longer lift themselves up into heaven." - St. Chrysostom (Homily on the patience of Job): "Devil is not a name of nature, but of presumption ... for the devil was not made from the beginning, but was created an angel." - St. Ambrose (Ep. 55 to Demetrias): "The devil, because he was pleased with his own power and dignity, which he had received from his Creator, was cast down from heavenly sublimity with those angels whom he had drawn into the consent of his impiety." - St. Augustine (On Marriage and Concupiscence): "The devil is an unclean spirit, and certainly, insofar as he is spirit, he is nature; insofar as he is unclean, he is from vice: the good, that he is spirit, and the evil, that he is unclean; of these two, the former is from God, the latter from himself." - St. John Damascene (On the Orthodox Faith, book 2, c. 4): "The prince of the evil angels lifted himself up against God his maker, and brought into his mind to rebel against him." And below he adds: "together with him there was torn away and joined itself as his companion, and fell together, an innumerable multitude of angels subject to him." - See Petavius (On Angels, book 3, especially chapters 1-3), St. Thomas I, q. 63. - See also another proof at n. 762, Proof III.
PROP. LV. It is Catholic doctrine that some angels sinned and, through sin, were excluded from heavenly beatitude and are afflicted with eternal punishments - or, that evil angels exist.
Proof I. From Scripture. Omitting the passages of the Old Testament, which are innumerable, we set forth some from the New Testament. - In 2 Peter 2:4 it is read: "God did not spare the angels when they sinned, but, drawn down by the cords of hell into Tartarus, delivered them to be tormented." - Jude v. 6: "The angels who did not preserve their principality, but abandoned their dwelling, he has reserved under darkness in eternal chains for the judgment of the great day." - 1 John 3:8: "He who commits sin is of the devil, because the devil sins from the beginning." - Apocalypse 12:7 ff.: "A great battle was made in heaven: Michael and his angels fought with the dragon, and the dragon fought, and his angels. And they did not prevail, nor was their place found any more in heaven; and that great dragon was cast out, who is called the devil and Satan, who seduces the whole world; and he was cast onto the earth, and his angels were sent."
Proof II. From the Fathers. Athenagoras (Legation, n. 24) says: "Just as men, endowed with freedom, choose either virtue or vice, so also among the angels it happened that some, free and faithful in those things which they received from God, remained; but others abused the condition of their nature;" and "these were expelled from heaven, nor can they any longer lift themselves up into heaven." - St. Chrysostom (Homily on the patience of Job): "Devil is not a name of nature, but of presumption ... for the devil was not made from the beginning, but was created an angel." - St. Ambrose (Ep. 55 to Demetrias): "The devil, because he was pleased with his own power and dignity, which he had received from his Creator, was cast down from heavenly sublimity with those angels whom he had drawn into the consent of his impiety." - St. Augustine (On Marriage and Concupiscence): "The devil is an unclean spirit, and certainly, insofar as he is spirit, he is nature; insofar as he is unclean, he is from vice: the good, that he is spirit, and the evil, that he is unclean; of these two, the former is from God, the latter from himself." - St. John Damascene (On the Orthodox Faith, book 2, c. 4): "The prince of the evil angels lifted himself up against God his maker, and brought into his mind to rebel against him." And below he adds: "together with him there was torn away and joined itself as his companion, and fell together, an innumerable multitude of angels subject to him." - See Petavius (On Angels, book 3, especially chapters 1-3), St. Thomas I, q. 63. - See also another proof at n. 762, Proof III.