Bonaventure

QUAESTIO II.

De quo ordine lapsi sint minores Angeli.

Secundo quaeritur, de quo ordine lapsi sunt minores Angeli. Et quod de omnibus, videtur.

1. Hugo¹: «De quolibet ordine aliqui ceciderunt».

2. Item, Gregorius dicit in homilia Pentecostes², quod ad omnes Angelorum ordines aliqui homines assumuntur; sed hoc non erit nisi ad restaurandam ruinam Angelorum: ergo de quolibet aliqui corruerunt.

3. Item, probatum est³, quod lucifer fuit de supremo ordine: ergo si de illo ceciderunt, videtur, quod multo fortius de aliis.

4. Item, omnes Angelorum ordines procurant hominum salutem — unde omnes sunt administratorii spiritus⁴ etc. — ergo videtur, quod omnibus ordinibus suo modo homines recompensent obsequium, ut nutriatur caritatis solatium; sed sicut Angeli subveniunt hominibus ministrando, ita homines Angelis eorum lapsum reparando: ergo quilibet ordo habuit ruinam.

SED CONTRA: 1. Secundae Petri secundo⁵: Deus angelis peccantibus non pepercit: ergo omnes labentes sunt de infimo ordine, quia infimus ordo censetur nomine Angelorum, ut inferius patebit.

2. Item, Apostolus vocat daemones, ad Ephesios ultimo⁶, principatus et potestates, et diversa nomina Angelorum dicuntur de daemonibus praeter Seraphim et Thronos: ergo videtur, quod de his ordinibus nulli ceciderint, aut si ceciderunt, cum non possit probari per Scripturam, nullo modo est asserendum.

3. Item, Angeli eiusdem ordinis sunt similiores in natura; sed qui sunt similiores in natura, similiores sunt in affectionibus, quia omne animal ad sibi simile copulabitur⁷; et qui similiores sunt in affectionibus similiores sunt in moribus, et qui similiores sunt in moribus similiores sunt in bonitate et malitia: ergo probabilius videtur ponere, quod si de aliquo ordine steterunt aliqui, quod omnes per consequens; et si ruerunt aliqui, quod omnes de illo ordine: ergo non est ponere, quod de omnibus ordinibus aliqui ruerint, aliqui steterint.

CONCLUSIO.

De omnibus ordinibus Angelorum aliqui lapsi sunt.

RESPONDEO: Dicendum, quod secundum quod Sancti dicunt et accipiunt ex Scriptura, de omnibus ordinibus aliqui lapsi sunt; et hoc expresse dicit Hugo, et ratio persuadet. Cum enim de supremo ordine aliqui avulsi sint, ut lucifer, credendum est, quod omnes senserint aliquam ruinam.

1. Ad illud ergo quod obiicitur, quod omnes dicuntur angeli; dicendum, quod angelus, secundum quod est nomen officii, quod est mitti, commune omnium est, ut patebit infra⁸; appropriatur tamen inferiori ordini, de quo frequentius mittuntur aliqui; et ideo beatus Petrus, generaliter loquens, comprehendit.

2. Ad illud quod obiicitur, quod Scriptura non nominat omnia nomina; dicendum, quod sicut in malis quaedam sunt, «quae mox nominata coniuncta sunt malo⁹», ita in bonis quaedam sunt, quae mox nominata coniuncta sunt bono, ut Seraphim, quia dicit caritatis incendium, et Throni, quia dicit sedem, ubi Dominus requiescit ad iudicandum. Et ideo nomina horum ordinum daemonibus non attribuuntur; quamvis ipsi ex natura dispositi essent ad hos ordines, sicut ad alios, tamen nomina aliorum tenent, quia communia sunt bonis et malis, ut sunt principatus et potestates¹⁰.

3. Ad illud quod obiicitur de amore similitudinis, dicendum, quod illud habet locum in amore naturali; in amore vero electivo, ubi quis fertur secundum dominium voluntatis, non habet veritatem. Nam Medea occidit filium¹¹, et plus odit homo hominem quam serpentem frequenter, et maior est discordia voluntatum; et quia lapsus et status fuit secundum voluntatem electivam, non naturalem, ideo non habet hic locum¹².

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QUESTION II.

Of what order the lesser Angels fell from.

Secondly it is asked, of what order the lesser Angels fell from. And that [some fell] from all [orders], it seems [so].

1. Hugh¹: «From every order some fell».

2. Likewise, Gregory says in the homily for Pentecost² that to all the orders of Angels some men are taken up; but this will not be except to restore the ruin of the Angels: therefore from every [order] some fell.

3. Likewise, it has been proved³ that Lucifer was of the supreme order: therefore if [some] fell from that one, it seems that much more strongly [some fell] from the others.

4. Likewise, all the orders of Angels procure the salvation of men — whence they are all ministering spirits⁴ etc. — therefore it seems that men should requite homage in their own manner to all the orders, that the solace of charity may be nourished; but just as the Angels assist men by ministering, so men [assist] the Angels by repairing their fall: therefore every order had a ruin.

BUT ON THE CONTRARY: 1. Second [letter] of Peter, second [chapter]⁵: God did not spare the angels that sinned: therefore all that fall are of the lowest order, because the lowest order is reckoned by the name of Angels, as will be clear below.

2. Likewise, the Apostle calls the demons, in [the letter] to the Ephesians, last [chapter]⁶, principalities and powers, and the various names of the Angels are said of the demons except Seraphim and Thrones: therefore it seems that none fell from these orders, or if they did fall, since it cannot be proved through Scripture, it is in no way to be asserted.

3. Likewise, the Angels of the same order are more alike in nature; but those who are more alike in nature are more alike in affections, because every animal will be coupled to its like⁷; and those who are more alike in affections are more alike in morals, and those who are more alike in morals are more alike in goodness and malice: therefore it seems more probable to hold that, if some of any order stood [firm], then all consequently; and if some fell, then all of that order: therefore it is not to be held that from all orders some fell and some stood.

CONCLUSION.

From all the orders of Angels some fell.

I RESPOND: It must be said that, according as the Saints say and take from Scripture, from all the orders some fell; and Hugh says this expressly, and reason persuades [it]. For since from the supreme order some were torn away, as Lucifer, it must be believed that all felt some ruin.

1. To that, then, which is objected, that all are called angels; it must be said that angel, according as it is a name of office, which is to be sent, is common to all, as will be clear below⁸; yet it is appropriated to the lower order, from which more frequently some are sent; and therefore blessed Peter, speaking generally, comprehends [them all].

2. To that which is objected, that Scripture does not name all the names; it must be said that, just as among evils there are certain things «which once named are conjoined to evil⁹», so among goods there are certain things which once named are conjoined to good, as Seraphim, because it means the burning of charity, and Thrones, because it means seat, where the Lord rests to judge. And therefore the names of these orders are not attributed to demons; although they themselves were by nature disposed to these orders, as to the others, yet they hold the names of the others, because [those] are common to good and evil, as are principalities and powers¹⁰.

3. To that which is objected concerning the love of likeness, it must be said that this holds place in natural love; but in elective love, where one is borne according to the dominion of the will, it does not hold true. For Medea killed her son¹¹, and frequently a man hates a man more than a serpent, and the discord of wills is greater; and because the fall and the standing was according to the elective will, not the natural, therefore it does not hold place here¹².