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Objection 1: It would seem that the sin of the highest angel was not
the cause of the others sinning. For the cause precedes the effect.
But, as Damascene observes (De Fide Orth. ii), they all sinned
at one time. Therefore the sin of one was not the cause of the
others' sinning.
Objection 2: Further, an angel's first sin can only be pride, as
was shown above (Article 2). But pride seeks excellence. Now it
is more contrary to excellence for anyone to be subject to an inferior
than to a superior; and so it does not appear that the angels sinned by
desiring to be subject to a higher angel rather than to God. Yet the
sin of one angel would have been the cause of the others sinning, if he
had induced them to be his subjects. Therefore it does not appear that
the sin of the highest angel was the cause of the others sinning.
Objection 3: Further, it is a greater sin to wish to be subject to
another against God, than to wish to be over another against God;
because there is less motive for sinning. If, therefore, the sin of
the foremost angel was the cause of the others sinning, in that he
induced them to subject themselves to him, then the lower angels would
have sinned more deeply than the highest one; which is contrary to a
gloss on Ps. 103:26: "This dragon which Thou hast
formed---He who was the more excellent than the rest in nature,
became the greater in malice." Therefore the sin of the highest angel
was not the cause of the others sinning.
On the contrary, It is said (Apoc. 12:4) that the dragon
"drew" with him "the third part of the stars of heaven."
I answer that, The sin of the highest angel was the cause of the
others sinning; not as compelling them, but as inducing them by a kind
of exhortation. A token thereof appears in this, that all the demons
are subjects of that highest one; as is evident from our Lord's
words: "Go, you cursed, into everlasting fire, which was prepared
for the devil and his angels" (Mt. 25:41). For the order of
Divine justice exacts that whosoever consents to another's evil
suggestion, shall be subjected to him in his punishment; according to
(2 Pt. 2:19): "By whom a man is overcome, of the same also
he is the slave."
Reply to Objection 1: Although the demons all sinned in the one
instant, yet the sin of one could be the cause of the rest sinning.
For the angel needs no delay of time for choice, exhortation, or
consent, as man, who requires deliberation in order to choose and
consent, and vocal speech in order to exhort; both of which are the
work of time. And it is evident that even man begins to speak in the
very instant when he takes thought; and in the last instant of speech,
another who catches his meaning can assent to what is said; as is
especially evident with regard to primary concepts, "which everyone
accepts directly they are heard" [Boethius, De Hebdom.].
Taking away, then, the time for speech and deliberation which is
required in us; in the same instant in which the highest angel
expressed his affection by intelligible speech, it was possible for the
others to consent thereto.
Reply to Objection 2: Other things being equal, the proud would
rather be subject to a superior than to an inferior. Yet he chooses
rather to be subject to an inferior than to a superior, if he can
procure an advantage under an inferior which he cannot under a
superior. Consequently it was not against the demons' pride for them
to wish to serve an inferior by yielding to his rule; for they wanted
to have him as their prince and leader, so that they might attain their
ultimate beatitude of their own natural powers; especially because in
the order of nature they were even then subject to the highest angel.
Reply to Objection 3: As was observed above (Question 62,
Article 6), an angel has nothing in him to retard his action, and
with his whole might he is moved to whatsoever he is moved, be it good
or bad. Consequently since the highest angel had greater natural
energy than the lower angels, he fell into sin with intenser energy,
and therefore he became the greater in malice.
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