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Objection 1: It would seem that there can be other sins in the
angels besides those of pride and envy. Because whosoever can delight
in any kind of sin, can fall into the sin itself. But the demons
delight even in the obscenities of carnal sins; as Augustine says
(De Civ. Dei xiv, 3). Therefore there can also be carnal sins
in the demons.
Objection 2: Further, as pride and envy are spiritual sins, so are
sloth, avarice, and anger. But spiritual sins are concerned with the
spirit, just as carnal sins are with the flesh. Therefore not only
can there be pride and envy in the angels; but likewise sloth and
avarice.
Objection 3: Further, according to Gregory (Moral. xxxi),
many vices spring from pride; and in like manner from envy. But, if
the cause is granted, the effect follows. If, therefore, there can
be pride and envy in the angels, for the same reason there can likewise
be other vices in them.
On the contrary, Augustine says (De Civ. Dei xiv, 3) that the
devil "is not a fornicator nor a drunkard, nor anything of the like
sort; yet he is proud and envious."
I answer that, Sin can exist in a subject in two ways: first of all
by actual guilt, and secondly by affection. As to guilt, all sins
are in the demons; since by leading men to sin they incur the guilt of
all sins. But as to affection only those sins can be in the demons
which can belong to a spiritual nature. Now a spiritual nature cannot
be affected by such pleasures as appertain to bodies, but only by such
as are in keeping with spiritual things; because nothing is affected
except with regard to something which is in some way suited to its
nature. But there can be no sin when anyone is incited to good of the
spiritual order; unless in such affection the rule of the superior be
not kept. Such is precisely the sin of pride---not to be subject to
a superior when subjection is due. Consequently the first sin of the
angel can be none other than pride.
Yet, as a consequence, it was possible for envy also to be in them,
since for the appetite to tend to the desire of something involves on
its part resistance to anything contrary. Now the envious man repines
over the good possessed by another, inasmuch as he deems his
neighbor's good to be a hindrance to his own. But another's good
could not be deemed a hindrance to the good coveted by the wicked
angel, except inasmuch as he coveted a singular excellence, which
would cease to be singular because of the excellence of some other.
So, after the sin of pride, there followed the evil of envy in the
sinning angel, whereby he grieved over man's good, and also over the
Divine excellence, according as against the devil's will God makes
use of man for the Divine glory.
Reply to Objection 1: The demons do not delight in the obscenities
of the sins of the flesh, as if they themselves were disposed to carnal
pleasures: it is wholly through envy that they take pleasure in all
sorts of human sins, so far as these are hindrances to a man's good.
Reply to Objection 2: Avarice, considered as a special kind of
sin, is the immoderate greed of temporal possessions which serve the
use of human life, and which can be estimated in value of money; to
these demons are not at all inclined, any more than they are to carnal
pleasures. Consequently avarice properly so called cannot be in them.
But if every immoderate greed of possessing any created good be termed
avarice, in this way avarice is contained under the pride which is in
the demons. Anger implies passion, and so does concupiscence;
consequently they can only exist metaphorically in the demons. Sloth
is a kind of sadness, whereby a man becomes sluggish in spiritual
exercises because they weary the body; which does not apply to the
demons. So it is evident that pride and envy are the only spiritual
sins which can be found in demons; yet so that envy is not to be taken
for a passion, but for a will resisting the good of another.
Reply to Objection 3: Under envy and pride, as found in the
demons, are comprised all other sins derived from them.
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