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But as some of these demonolators, as I may call them, and among
them Labeo, allege that those whom they call demons are by others
called angels, I must, if I would not seem to dispute merely about
words, say something about the good angels. The Platonists do not
deny their existence, but prefer to call them good demons. But we,
following Scripture, according to which we are Christians, have
learned that some of the angels are good, some bad, but never have we
read in Scripture of good demons; but wherever this or any cognate
term occurs, it is applied only to wicked spirits. And this usage has
become so universal, that, even among those who are called pagans,
and who maintain that demons as well as gods should be worshipped,
there is scarcely a man, no matter how well read and learned, who
would dare to say by way of praise to his slave, You have a demon, or
who could doubt that the man to whom he said this would consider it a
curse? Why, then, are we to subject ourselves to the necessity of
explaining away what we have said when we have given offence by using
the word demon, with which every one, or almost every one, connects a
bad meaning, while we can so easily evade this necessity by using the
word angel?
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