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Objection 1: It would seem that the angels will be judged at the
coming judgment. For it is written (1 Cor. 6:3): "Know you
not that we shall judge angels?" But this cannot refer to the state
of the present time. Therefore it should refer to the judgment to
come.
Objection 2: Further, it is written concerning Behemoth or
Leviathan, whereby the devil is signified (Job 40:28): "In
the sight of all he shall be cast down"; and (Mk. 1:24) the
demon cried out to Christ: "Why art Thou come to destroy us before
the time?" for, according to a gloss, "the demons seeing our Lord
on earth thought they were to be judged forthwith." Therefore it
would seem that a final judgment is in store for them.
Objection 3: Further, it is written (2 Pt. 2:4): "God
spared not the angels that sinned, but delivered them drawn down by
infernal ropes to the lower hell, unto torments, to be reserved unto
judgment." Therefore it seems that the angels will be judged.
On the contrary, It is written (Nahum 1:9) according to the
Septuagint version: "God will not judge the same thing a second
time." But the wicked angels are already judged, wherefore it is
written (Jn. 16:11): "The prince of this world is already
judged." Therefore the angels will not be judged in the time to
come.
Further, goodness and wickedness are more perfect in the angels than
in men who are wayfarers. Now some men, good and wicked, will not be
judged as stated in the text of Sentent. iv, D, 47. Therefore
neither will good or wicked angels be judged.
I answer that, The judgment of discussion nowise concerns either the
good or the wicked angels, since neither is any evil to be found in the
good angels, nor is any good liable to judgment to be found in the
wicked angels. But if we speak of the judgment of retribution, we
must distinguish a twofold retribution. One corresponds to the
angels' personal merits and was made to both from the beginning when
some were raised to bliss, and others plunged into the depths of woe.
The other corresponds to the merits, good or evil, procured through
the angels, and this retribution will be made in the judgment to come,
because the good angels will have an increased joy in the salvation of
those whom they have prompted to deeds of merit, while the wicked will
have an increase of torment through the manifold downfall of those whom
they have incited to evil deeds. Consequently the judgment will not
regard the angels directly, neither as judging nor as judged, but only
men; but it will regard the angels indirectly somewhat, in so far as
they were concerned in men's deeds.
Reply to Objection 1: This saying of the Apostle refers to the
judgment of comparison, because certain men will be found to be placed
higher than the angels.
Reply to Objection 2: The demons will then be cast down in the
sight of all because they will be imprisoned for ever in the dungeon of
hell, so that they will no more be free to go out, since this was
permitted to them only in so far as they were directed by Divine
providence to try the life of man.
The same answer applies to the Third Objection.
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