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Dist. 6

Book II: On the Creation of Things · Distinction 6

Textus Latinus
p. 159

Distinctio VI.

Cap. I. Quod de maioribus et minoribus quidam ceciderunt, inter quos unus fuit celsior, scilicet lucifer.

Praeterea sciri oportet, quoniam, sicut de maioribus et minoribus quidam perstiterunt, ita de utroque gradu quidam corruerunt. Inter quos unus fuit omnibus aliis cadentibus excellentior, nec inter stantes aliquis eo fuit dignior, sicut testimoniis auctoritatum monstratur. Ait enim Iob1: Ipse principium viarum Dei. Et in Ezechiele legitur: Tu signaculum similitudinis, plenus scientia et perfectione decorus, in deliciis paradisi Dei fuisti. Quod Gregorius2 exponens ait: «Quanto in eo subtilior est natura, eo magis in illo imago Dei similis insinuatur impressa». Item in Ezechiele legitur: Omnis lapis pretiosus operimentum eius, id est, omnis Angelus quasi operimentum eius erat, quia, ut dicit Gregorius, «in aliorum comparatione ceteris clarior fuit». Unde et vocatus est lucifer, sicut testatur Isaias3: Quomodo, inquit, cecidisti lucifer, qui mane oriebaris etc.? Qui non unus ordo, sed unus spiritus accipiendus est, qui, teste Isidoro, postquam creatus est, eminentiam naturae et profunditatem scientiae suae perpendens, in suum Creatorem superbivit in tantum, quod etiam Deo se aequare voluit, ut in Isaia dicitur: In caelum ascendam, super astra caeli exaltabo solium meum, et ero similis Altissimo. Similis quidem Deo esse voluit non per imitationem, sed per aequalitatem potentiae.

Cap. II. Unde et quo deiecti sunt.

Et tantae superbiae merito de caelo, id est de empyreo, in quo cum aliis fuerat, deiectus est in istum caliginosum aërem cum omnibus suae pravitatis consortibus. Nam, ut Ioannes ait in Apocalypsi4: Draco de caelo cadens secum traxit tertiam partem stellarum, quia lucifer ille aliis maior non solus cecidit, sed cum eo alii multi, qui ei in malitia consenserunt, eosque cadentes huius caliginosi aëris habitaculum excepit. Et hoc ad nostram probationem factum est, ut sit nobis exercitationis causa. Unde Apostolus5: Colluctatio est nobis adversus principes et potestates mundi huius et adversus rectores tenebrarum harum, contra spiritualia nequitiae in caelestibus; quia daemones, qui sunt spirituales et nequam, in hoc turbulento aëre, nobis propinquo, quod caelum appellatur, habitant. Unde et diabolus princeps aëris dicitur.

Cap. III. Quare non est eis concessum habitare in caelo, vel in terra.

Non enim est eis concessum habitare in caelo, quia clarus locus est et amoenus; nec in terra nobiscum, ne homines nimis infestarent6; sed iuxta Apostoli Petri doctrinam in Epistola canonica traditam, in aëre isto caliginoso, qui eis quasi carcer usque ad tempus iudicii deputatus est. Tunc autem detrudentur in baratrum inferni, secundum illud: Ite maledicti in ignem aeternum, qui paratus est diabolo et angelis eius.

Cap. IV. De praelationibus daemonum.

Et sicut inter bonos Angelos alii aliis praesunt, ita et inter malos alii aliis praelati sunt, et alii aliis subiecti. Quamdiu enim durat mundus, Angeli Angelis, daemones daemonibus, homines hominibus praesunt; sed in futuro omnis evacuabitur praelatio, ut docet Apostolus7. Habent quoque, secundum modum scientiae maioris vel minoris, praelationes alias maiores vel minores. Quidam enim uni provinciae, alii uni homini, aliqui etiam uni vitio praesunt. Unde dicitur spiritus superbiae, spiritus luxuriae et huiusmodi, quia de illo vitio maxime potest homines tentare, a quo nominatur8. Inde etiam est, quod nomine daemonis divitiae vocantur, scilicet mammona. Est enim mammon nomen daemonis, quo nomine vocantur divitiae secundum Syricam linguam. Hoc autem non ideo est, quod diabolus in potestate habeat dare, vel auferre divitias, cui velit, sed quia eis utitur ad hominum tentationem et deceptionem.

p. 160

Cap. V. An omnes daemones sint in hoc aëre caliginoso, an aliqui in inferno.

Solet autem quaeri, utrum omnes in isto aëre caliginoso sint, an aliqui iam sint in inferno. — Quod in infernum quotidie descendant aliqui daemonum, verisimile est, qui animas illuc cruciandas deducunt; et quod illic aliqui semper sint, alternatis forte vicibus, non procul est a vero, qui illic animas detinent atque cruciant. Quod autem animae malorum illuc descendant atque illic puniantur, ex eo constat, quod Christus ad inferos descendit, ut iustos, qui ibi tenebantur, educeret. Si enim iusti illuc descendebant, multo magis iniusti; et sicut tradidit auctoritas9, cum iustos eduxit, iniquos ibi reliquit. Momordit enim infernum, non absorbuit.

Cap. VI. De potestate luciferi.

De lucifero autem quidam opinantur, quod ibi religatus sit et ad nos tentandos nunc accessum non habeat, quia in Apocalypsi10 legitur: Cum consummati fuerint mille anni, solvetur satanas de carcere suo, et exiet et seducet gentes; quod erit novissimo tempore antichristi, quando erit tanta tribulatio, ut etiam, si fieri potest, moveantur electi. Quem ibi religatum dicunt11 ab eo tempore, quo tentavit Christum in deserto vel in passione, et victus est ab eo. Ipsum putant primum hominem tentasse et vicisse, et secundo Deum, sed ab eo victum esse, et ideo in inferno religatum. — Alii autem putant, ex quo cecidit pro peccati sui magnitudine, illuc fuisse demersum. — Sed sive in infernum demersus sit, sive non, credibile est, eum non habere facultatem accedendi ad nos, quam habebit in tempore antichristi; in quo fraudulenter ac violenter operabitur, et ideo forte dicitur12 tunc solvendus, quia tunc dabitur ei a Deo potestas tentandi homines, quam modo non habet.

Cap. VII. An daemones, semel victi a sanctis, ultra accedant ad alios.

Aliis quoque, qui a sanctis iuste et pudice viventibus vincuntur, potestas alios tentandi videtur adimi. Unde Origenes13: «Puto, inquit, sane, quia sancti, repugnantes adversus istos incentores et vincentes, minuant exercitum daemonum, et velut14 quam plurimos eorum interimant; nec ultra fas sit illi spiritui, qui ab aliquo sancto caste et pudice vivendo victus est, impugnare iterum alium hominem». — Hoc autem quidam putant intelligendum tantum de illo vitio, in quo superatus est, ut, si de superbia aliquem virum sanctum tentat et vincitur, ulterius non liceat ei illum vel alium de superbia tentare.

English Translation

Distinction VI.

Cap. I. That some fell from among both the greater and the lesser, among whom one was loftier, namely Lucifer.

Moreover it ought to be known that, just as some from among the greater and the lesser stood firm, so from each rank some fell away. Among them one was more excellent than all the others who fell, nor among those who stood was any more worthy than he, as is shown by the testimonies of authorities. For Job1 says: He is the beginning of the ways of God. And in Ezekiel it is read: Thou wast the seal of resemblance, full of wisdom and perfect in beauty; thou wast in the delights of the paradise of God. Expounding this, Gregory2 says: «The more subtle is the nature in him, the more is the like image of God shown stamped upon him». Likewise in Ezekiel it is read: Every precious stone was his covering, that is, every Angel was as it were his covering, because, as Gregory says, «in comparison with the others he was brighter than the rest». Hence too he was called Lucifer, as Isaiah3 attests: How, he says, art thou fallen, O Lucifer, who didst rise in the morning etc.? He is to be taken not as one order, but as one spirit, who, on Isidore's testimony, after he was created, weighing the eminence of his nature and the depth of his knowledge, grew proud against his Creator to such a degree that he willed even to make himself equal to God, as is said in Isaiah: I will ascend into heaven, above the stars of heaven will I exalt my throne, and I will be like the Most High. He willed indeed to be like God not by imitation, but by equality of power.

Cap. II. Whence and whither they were cast down.

And by the merit of so great a pride he was cast down from heaven, that is, from the empyrean, in which he had been with the others, into this murky air with all the partners of his depravity. For, as John says in the Apocalypse4: The dragon, falling from heaven, drew with him the third part of the stars, because that Lucifer, greater than the others, did not fall alone, but with him many others, who consented with him in malice, and as they fell the dwelling-place of this murky air received them. And this was done for our testing, that it might be for us an occasion of exercise. Hence the Apostle5: Our wrestling is against the principalities and powers of this world and against the rulers of these darknesses, against the spiritual wickednesses in the heavenly places; for the demons, who are spiritual and wicked, dwell in this turbulent air, near to us, which is called heaven. Hence too the devil is called the prince of the air.

Cap. III. Why it is not granted them to dwell in heaven, or on earth.

For it is not granted them to dwell in heaven, because it is a bright and pleasant place; nor on earth with us, lest they should harass men too greatly6; but, according to the teaching of the Apostle Peter handed down in his canonical Epistle, in that murky air, which has been assigned to them as a kind of prison until the time of judgment. But then they will be thrust down into the pit of hell, according to that word: Go, ye cursed, into the everlasting fire, which is prepared for the devil and his angels.

Cap. IV. On the preeminences of the demons.

And just as among the good Angels some are set over others, so too among the evil ones some are set in preeminence over others, and some subjected to others. For as long as the world lasts, Angels are set over Angels, demons over demons, men over men; but in the world to come every preeminence will be done away, as the Apostle teaches7. They have also, according to the measure of greater or lesser knowledge, other preeminences greater or lesser. For some are set over one province, others over one man, some even over one vice. Hence one is called the spirit of pride, the spirit of lust, and the like, because he can tempt men most of all in that vice from which he is named8. Hence too it is that by the name of a demon riches are called, namely mammon. For mammon is the name of a demon, by which name riches are called according to the Syriac tongue. But this is not because the devil has it in his power to give or to take away riches to whomever he wills, but because he uses them for the temptation and deception of men.

Cap. V. Whether all the demons are in this murky air, or some in hell.

But it is wont to be asked whether all are in that murky air, or some are already in hell. — That some of the demons descend daily into hell is likely — those who lead souls down there to be tortured; and that some are always there, perhaps in alternating turns, is not far from the truth — those who there detain and torture souls. But that the souls of the wicked descend there and are punished there is clear from this, that Christ descended to the lower regions, in order to lead out the just, who were held there. For if the just descended there, much more the unjust; and as authority9 has handed down, when he led out the just, he left the wicked there. For he bit hell, he did not swallow it.

Cap. VI. On the power of Lucifer.

Concerning Lucifer, however, some are of the opinion that he is bound there and now has no access to tempt us, because in the Apocalypse10 it is read: When the thousand years shall have been completed, Satan will be loosed from his prison, and will go forth and seduce the nations; which will be in the last time of Antichrist, when there will be so great a tribulation that even the elect, if it be possible, would be moved. They say he has been bound there11 from the time when he tempted Christ in the desert or in the passion, and was conquered by him. They think that he tempted and conquered the first man, and secondly God, but was conquered by him, and therefore was bound in hell. — But others think that, from the time he fell, he was sunk down there because of the greatness of his sin. — But whether he has been sunk into hell or not, it is credible that he does not have the faculty of approaching us which he will have in the time of Antichrist; in which he will work fraudulently and violently, and therefore perhaps he is said12 to be loosed then, because then there will be given him by God a power of tempting men which he does not now have.

Cap. VII. Whether the demons, once conquered by the saints, approach others any further.

From others too, who are conquered by saints living justly and chastely, the power of tempting others seems to be taken away. Hence Origen13: «I think, indeed, he says, that the saints, fighting back against these instigators and conquering them, diminish the army of the demons, and, as it were14, destroy very many of them; nor is it any longer permitted to that spirit, who has been conquered by some saint living chastely and purely, to attack another man again». — But some think this is to be understood only of that vice in which he was overcome, so that, if he tempts some holy man with pride and is conquered, it is no longer permitted him to tempt that man or another with pride.

Apparatus Criticus
  1. Cap. 40, 14. Locus Ezech. est 28, 12. 13. Vulgata: perfectus decore. — Etiam in hac dist. Magist. multa mutuavit ex Hugone, Sum. Sent. tr. 2. c. 4, et ex Abaelardo, Sic et non, c. 47.
    [Job] ch. 40, 14. The passage of Ezekiel is 28, 12. 13. The Vulgate: perfect in beauty. — Also in this distinction the Master borrowed much from Hugh, Summa Sententiarum, tr. 2, c. 4, and from Abelard, Sic et non, c. 47.
  2. Libr. XXXII. Moral. c. 23. n. 47. (verbis modice mutatis), in quo loco Vat. sola plenius pro magis. Sequens locus Gregorii est in Ezech. 28, 13, n. 48.
    Book XXXII of the Morals, c. 23, n. 47 (with the wording slightly altered), in which place the Vatican edition alone reads plenius for magis. The following passage of Gregory is on Ezekiel 28, 13, n. 48.
  3. Cap. 14, 12. — Locus Isidori est I. Sent. c. 10. n. 8, secundum sensum, et locus Isaiae, qui mox citatur, est c. 14, 13. 14, nonnullis mutatis et omissis. Subinde pro quidem codd. B D bene quippe.
    Ch. 14, 12. — The passage of Isidore is Sentences I, c. 10, n. 8, according to the sense, and the passage of Isaiah, which is next cited, is c. 14, 13. 14, with some things altered and omitted. Thereupon, for quidem codices B D rightly [read] quippe.
  4. Cap. 12, 3. 4. — Paulo inferius pro excepit omnes edd., exc. Vat., recipit; et mox pro ut sit nobis ed. 1 ut sint nobis.
    Ch. 12, 3. 4. — A little below, for excepit all the editions, except the Vatican, [read] recipit; and presently for ut sit nobis edition 1 [reads] ut sint nobis.
  5. Ephes. 6, 12. Cfr. et ibid. 2, 2.
    Ephesians 6, 12. Compare also ibid. 2, 2.
  6. Cfr. August., XI. de Gen. ad lit. c. 26. n. 33. Locus ex Petri Epist. mox citatus est II. Epist. c. 1, 19: ...quasi lucernae lucenti in caliginoso loco. Cfr. ibid. 2, 4. et Iudas v. 6: Angelos... vinculis aeternis sub caligine reservavit. Locus deinde Matth. est 25, 41.
    Compare Augustine, On the Literal Meaning of Genesis XI, c. 26, n. 33. The passage from Peter's Epistle next cited is the Second Epistle, c. 1, 19: ...as to a lamp shining in a dark place. Compare ibid. 2, 4, and Jude v. 6: He hath reserved the Angels... under darkness in everlasting chains. The passage of Matthew next is 25, 41.
  7. Epist. I. ad Cor. 15, 24. Mox respicitur Dan. 10, 13. — Ad initium huius cap. cod. Erf. annotat: Illud Gandolphi, Sent. l. 2. c. 14. Gandolphus ante Magistrum scripsit libros Sententiarum adhuc ineditos.
    First Epistle to the Corinthians 15, 24. Presently Daniel 10, 13 is referred to. — At the beginning of this chapter the Erfurt codex notes: That [reading] of Gandulph, Sentences bk. 2, c. 14. Gandulph, before the Master, wrote books of Sentences still unedited.
  8. Vat. dominatur, codd. nec non edd. 1, 2, 3, 7 refragantibus. — De mammona cfr. Luc. 16, 9-13; Matth. 6, 24.
    The Vatican edition [reads] dominatur, with the codices as well as editions 1, 2, 3, 7 opposing. — On mammon compare Luke 16, 9-13; Matthew 6, 24.
  9. Oseae 13, 14. Cfr. Gregor., XII. Moral. c. 11. n. 15, et super Evang. Hom. 2, ubi haec habentur: Partem abstulit, partem reliquit (Ita cod. Erf.).
    Hosea 13, 14. Compare Gregory, Morals XII, c. 11, n. 15, and on the Gospel, Homily 2, where these things are found: He took away a part, he left a part (Thus the Erfurt codex).
  10. Cap. 20, 7. Deinde alluditur ad Matth. 24, 24; et postea ad Matth. 4, 1-11. quoad tentationem Christi.
    Ch. 20, 7. Then allusion is made to Matthew 24, 24; and afterwards to Matthew 4, 1-11, as regards the temptation of Christ.
  11. Cfr. Glossa ad Tob. 6, 5. — Sola Vat. in hoc cap. relegatus... relegatum pro religatus... religatum.
    Compare the Gloss on Tobit 6, 5. — The Vatican edition alone in this chapter [reads] relegatus... relegatum for religatus... religatum.
  12. Apoc. 20, 3. — Paulo superius pro facultatem accedendi Vat. cum aliquibus edd. potestatem accedendi.
    Apocalypse 20, 3. — A little above, for facultatem accedendi the Vatican edition with some editions [reads] potestatem accedendi.
  13. Hom. 15. n. 6. in c. 11. Iosue, abbreviate.
    Homily 15, n. 6, on ch. 11 of Joshua, in abridged form.
  14. Codd. et ed. 4. omittunt et ante velut; in edd. 1 et 8 pro et velut habetur vel quod.
    The codices and edition 4 omit et before velut; in editions 1 and 8, for et velut there is vel quod.
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