Question Two of Chapter Six of the Second Decade
Why angels permit human beings to be vexed by demons
It is asked why angels, who are more friendly to human beings and stronger than demons—as was concluded immediately above—permit and have permitted human beings and holy men sometimes to be vexed and overcome by demons, especially since the loss of the one guarded is ascribed to the negligence of the guardian.
Whence it is said to a certain person in 3 Kings, chapter 20: “Guard this man, because if he slips away, your life shall be for his life.”
To this it is answered as follows. In guarding human beings, angels do not act as much as they know and can, but as much as is permitted to them by God, the first guardian, according to the order of his providence and justice, and as much as we acquiesce in their counsels.
Whence, if we admitted their counsels and permitted them to act according to the utmost of their power toward the illumination and justification of human beings and the repulsion of demons, they certainly could in a short time summon however perverse and evil human beings to the knowledge of truth and kindle them toward the love of virtue.
Therefore, it does not arise from negligence on the part of the angels, nor must it be imputed to them, that so many human beings committed to their care perish or are vexed, since no negligence properly so called falls within angels.
Indeed, so great is the care of angels for human beings that they do not entirely abandon even those who are most obstinate; if they abandoned them, malignant spirits would immediately precipitate them into death.
But this occurs, first, because we repel them when we do not acquiesce in their counsels, since they cannot act beyond the capacity of our choice.
Second, because they act concerning us with all their powers only to the extent permitted to them by the order of divine justice and providence.
Third, because, since angels are not subject to the running state of this world, being confirmed in good, they cannot act and strive to the extreme with all their powers for wayfarers belonging to another state and nature.
But as regards the motivating argument to the contrary, Origen, upon that saying of Numbers, chapter 25, “Israel was initiated to Beelphegor,” says: “A good angel presides over human beings, who will be blamed for their offenses and brought into judgment, and will be praised for things well done.”
But this is false, because good angels will in no way be blamed or brought into judgment, unless perhaps it is understood that they will be brought into judgment not for their condemnation on account of some negligence committed concerning human beings, but in order to manifest that the wicked were damned through their own malice and not through the fault of their guardians.
It could also be said that Origen understood by angels, allegorically, prelates and priests, from whom the souls of their subjects will be required in judgment.
These things are from Henry of Assia upon Genesis.