Chapter Six of the Third Decade
On the temptation of human beings by demons, concerning which six little questions will be resolved
Question One of Chapter Six of the Third Decade
Whether tempting human beings is the proper office of demons
It is asked whether tempting human beings is the proper office of demons.
To this it first appears that one must respond negatively. For it is written in Genesis 22 that God tempted Abraham concerning the sacrifice of his son. Likewise, the world and the flesh tempt a human being, and a human being tempts God, another human being, and himself. Therefore tempting is not the proper office of demons.
To this question it is answered that temptation has a twofold end.
The first is the proximate end—namely, knowledge or experience concerning someone whom we tempt. For the proper intention of anyone who tempts is to wish to know something concerning the person tempted.
There is also a further and different end, good or evil, which is sometimes sought from the knowledge acquired.
It is good when someone tempts in order to know something concerning the knowledge or virtue of another, so that he may advance him to dignities.
It is evil when someone tempts in order to know something concerning another so that he may deceive or overthrow him. This is properly called temptation when we desire to know something concerning someone so that we may deceive or overthrow him.
Because this belongs properly to the devil, who tempts so that he may deceive us, the devil is therefore called “the tempter” by a certain antonomasia, according to 1 Thessalonians 3: “Lest perhaps he who tempts should have tempted you.” The gloss says: “That is, the devil, whose office it is to tempt.”
With respect to the good end, however—namely, that one may do good to another—God, a good angel, and true friends tempt.
But if we speak with respect to the proximate end of temptation—namely, wishing to know something concerning someone—this occurs in two ways.
Either the one tempting wishes others to know, and thus God is said to tempt in order that he may know—that is, in order that he may cause others to know—as is said in Deuteronomy 13: “The Lord your God tempts you, so that it may be manifest whether you love him.” In this way he tempted Abraham, so that he might show Abraham’s obedience to the world; Tobias and Job, so that he might show their patience; and Philip, so that he might show the smallness of his faith, John 6.
Or the one tempting tempts in order that he himself may know. Thus a human being sometimes tempts God, desiring, as though uncertain, to experience God’s virtue, power, truth, and goodness. So Judas Maccabeus, entering battle with a few men against Bacchides, who was fortified by many troops, tempted the divine power and was slain, 1 Maccabees 9.
And Emperor Henry tempted the wisdom of God when he suspected his wife, a virgin and saint, of adultery and compelled her to walk with bare feet over glowing iron; and, being innocent, she escaped unharmed, as is evident in the chronicles.
Others tempt the clemency of God who ask that their sins be forgiven them while retaining injuries against others. Those who thus tempt God sin most gravely, since they act against the virtue of religion, whose office is to think most excellently and with certainty concerning the excellence of God.
Thus it is clear how tempting is attributed to diverse persons in diverse ways. God tempts in order to cause knowledge; a human being tempts in order to know and advance someone; the devil tempts in order to know and deceive; an evil human being tempts in order to exist as a cooperator of the devil; and the world and the flesh tempt by supplying material to the devil.
Since, however, to tempt properly is to receive an experience and knowledge concerning someone in order to deceive him—which belongs most properly to the devil and to those who cooperate with him—it is therefore said that tempting belongs by a certain excellence to evil angels and to their cooperators.
Through these things the solution to the doubt is evident.
These things are from Thomas, First Part, question 114, and the Second Part of the Second Part, question 97.