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*H Understanding for Asaph. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture?
Ver. 1. Understanding. Ps. xxxi. H. — We behold here the destruction of the tabernacle by the Philistines, (Grot.) or rather of the temple, by Nabuzardan, (4 K. xxv. 8. Jer. lii. 12.) though some understand the profanation of Epiphanes, or the final ruin by the Romans. In the latter destruction, the Jews were no longer God's inheritance, and he would never have inspired the prophet to pray for what would not be granted. C. — This psalm may be used by the just, under affliction; and why, He knew it, was on account of sin; but wishes to move God to mercy, and to put an end to the distress of his people. Bert. — In long persecutions, the weak begin to fear that God has abandoned them. W. — He acts externally as if He had. M.
*H Remember thy congregation, which thou hast possessed from the beginning. The sceptre of thy inheritance which thou hast redeemed: mount Sion in which thou hast dwelt.
Ver. 2. Mount. S. Aug. reads montem, (C.) as the Heb. may also signify. "This Mount Sion, thou hast dwelt in it." Mont. H. — What injury has it done? C. — The more enlightened are fully persuaded, that God will still preserve his Church. W.
*H Lift up thy hands against their pride unto the end; see what things the enemy hath done wickedly in the sanctuary.
Ver. 3. Hands. Heb. "feet," (Mont. H.) or "strokes," phehamec. Bert. — "The elevation of thy feet (thy foot-stool, or temple, C.) is destroyed unto the end;" (S. Jer.) or "for victory," as Sym. renders netsach. The Chaldees have boasted of their victory over thee, and violated thy most holy places. H. — This is what fills me with grief. Bert. — But thou wilt punish them. The captives saw the overthrow of their empire. C. — God's former wonders give reason to hope, that he will not fail to assist his Church, which he delivered from the hand of Pharao, and by Christ's death, from the devil's power. W.
*H And they that hate thee have made their boasts, in the midst of thy solemnity. They have set up their ensigns for signs,
Ver. 4. Made. Heb. "have roared," sending forth shouts of war, where thy praises alone ought to be heard. C. — Ensigns. They have fixed their colours for signs and trophies, both on the gates, and on the highest top of the temple; and they knew not, that is, they regarded not the sanctity of the place. This psalm manifestly foretells the time of the Machabees, and the profanation of the temple by Antiochus; (Ch. 1 Mac. i. M.) or rather it seems to refer to the destruction under Nabuchodonosor; (Bert.) as under the former the temple was not burnt: (v. 7. C.) yet the doors were. 1 Mac. iv. M. — For signs. Lit. "yea, their signs," signa sua signa. H.
*H And they knew not both in the going out and on the highest top. As with axes in a wood of trees,
Ver. 5. Going out. Sept. "coming in." Both designate the same gates, (H.) or the ends of roads and streets. Matt. xxii. M. — Top. The doors of the temple were very lofty. The idolatrous ensigns were fixed there, as on an eminence, to give notice of an invasion, (Is. xi. 12.) while the soldiers plundered all, before they set fire to the city and temple. 4 K. xxv. 9. C. — Prot. "a man was famous according as he had lifted up axes upon the thick trees." The text is very obscure, insomuch that S. Jerom's version is unintelligible. Bert. — Yet it may signify, "they have placed their ensigns for a trophy, manifest upon the entrance aloft; their hatchets in a wood of trees; and now its sculptures together they have defaced with axe and hatchets, dolatoriis." Not content with these excesses, they at last set fire to the fabric, (H.) which was easily reduced to ashes, as there was so much wood about it, and in the very walls. C. — S. Chrys. contemplates the like havoc, which is made by sin. Bert. — In false religions, some external shew, festivals, and altars, are opposed to the true ones. W.
* Footnotes
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*
4_Kings
25:9
And he burnt the house of the Lord, and the king's house, and the houses of Jerusalem, and every great house he burnt with fire.
*H They have set fire to thy sanctuary: they have defiled the dwelling place of thy name on the earth.
Ver. 7. Name. That temple, which was the only one consecrated to thee. H. — All persecutors seek to destroy the places of true worship. W.
*H They said in their heart, the whole kindred of them together: Let us abolish all the festival days of God from the land.
Ver. 8. Together. And the infidel nations in that army. Ps. cxxxvi. 7. C. — Days. So the enemies of religion are always affected. The servants of God ought to be more zealous to preserve the remains of ancient piety. Prot. translates, synagogues, (H. Aquila, Sym.) which Sigonius asserts were hardly known in the days of the Machabees, though they are clearly mentioned, (Est. iv. 16.) and must have existed at all times. Acts xv. 21. Matt. iv. 13. C. — Houbig. has "let all the congregations of God cease." Heb. lit. "they have burnt," (Bert.) or ended. C. — Yet S. Jer. thinks that the Sept. read with the VI. edit. κατακαυσωμεν, "let us burn," (Bert.) and Grabe has also substituted κ φορ π , as that brings the Sept. nearer to the sense of the Heb. (H.) and is supported by some copies, (C.) though it seems less accurate, if we speak of days. Bert. Mohed, denoted, "a set time, or meeting." Parkhurst.
*H Our signs we have not seen, there is now no prophet: and he will know us no more.
Ver. 9. Our. Some copies of the Sept. read "their," as if the enemy still spoke. But the people of God rather complain, that they are not so favoured with prodigies, as they had been formerly, and that the prophets did not publicly encourage them, (Bert.) or declare how long these miseries would continue; as the Heb. may intimate. C. — Prot. "neither is there among us any that knoweth how long." H. — Yet neglecting the points, our version is accurate, and any one, or God, may be understood, (Bert.) as taking no cognizance of his people. H. — It is natural for those in distress to exaggerate; for we know that many wonders were wrought, and that prophets were sent to instruct the captives. But they were not so common, nor the prophets so popular, or complaisant, as they could have wished: nor could they be so easily consulted at Babylon, Daniel being generally at Susa, or at court, and Ezechiel in higher Mesopotamia. C. — They could not appear at the head of the people, to harangue in their defence, like Aaron. Ex. vii. 1. Dan. iii. 38. Bert. — The weak, therefore, complain, that they have no prophet to console (W.) them with miracles. M. — But the more perfect answer, that God both hath and will relieve his people, v. 12. W.
*H Why dost thou turn away thy hand: and thy right hand out of the midst of thy bosom for ever?
Ver. 11. Ever. Why dost thou delay to heap favours on us, and destruction on thy adversaries? We are most grieved at the injury done to thy name. C.
* Footnotes
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*
Luke
1:68
Blessed be the Lord God of Israel: because he hath visited and wrought the redemption of his people.
*H But God is our king before ages: he hath wrought salvation in the midst of the earth.
Ver. 12. Ages. He is eternal, and hath long ago made choice of us. M. — Earth. Publicly rescuing his people from Egypt, (Kimchi) and shewing his power over all the earth. C. — The Fathers understand this of Jesus Christ, who died on Calvary, (C.) near Jerusalem, (H.) which some assert, is the middle of the earth, though others more properly attribute this situation to the promised land, which was nearly the centre of the world, (Amama) then known to the Jews, as there were 60 degrees to the Ganges, and as many westward to the extremity of Spain. Kimchi places it in the midst of the seven climates, (in Ps. xvi. 3.) and many others have explained this literally, as if Jerusalem was really the central point of the world, (S. Jer. in Ezec. v. 5. and xxxviii. 12. S. Hil. &c.) in which sense Josephus styles it the navel. C. — As the world is nearly round, any place may be said to be in the middle. Some have erroneously supposed, that Jerusalem was exactly under the line, (see de Locis. iii. in ven. Bede's works) though it be about the 32 deg. of N. lat. H. — Its situation was at least very commodious for having access to the different parts of the ancient world. S. Jer. in Ezec. xxxviii. C. — The middle of the earth may here also relate to Egypt, where God formerly displayed his power, (Bert.) or to the wilderness, as the sequel seems to indicate. The latter formed a part of the promised land, (H.) which was pitched upon to be the theatre of the true religion, and of the sufferings of Christ, as they were to be made known to all the world. T.
* Summa
*S Part 4, Ques 36, Article 1
[III, Q. 36, Art. 1]
Whether Christ's Birth Should Have Been Made Known to All?
Objection 1: It would seem that Christ's birth should have been made known to all. Because fulfilment should correspond to promise. Now, the promise of Christ's coming is thus expressed (Ps. 49:3): "God shall come manifestly. But He came by His birth in the flesh." Therefore it seems that His birth should have been made known to the whole world.
Obj. 2: Further, it is written (1 Tim. 1:15): "Christ came into this world to save sinners." But this is not effected save in as far as the grace of Christ is made known to them; according to Titus 2:11, 12: "The grace of God our Saviour hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world." Therefore it seems that Christ's birth should have been made known to all.
Obj. 3: Further, God is most especially inclined to mercy; according to Ps. 144:9: "His tender mercies are over all His works." But in His second coming, when He will "judge justices" (Ps. 70:3), He will come before the eyes of all; according to Matt. 24:27: "As lightning cometh out of the east, and appeareth even into the west, so shall also the coming of the Son of Man be." Much more, therefore, should His first coming, when He was born into the world according to the flesh, have been made known to all.
_On the contrary,_ It is written (Isa. 45:15): "Thou art a hidden God, the Holy [Vulg.: 'the God] of Israel, the Saviour." And, again (Isa. 43:3): "His look was, as it were, hidden and despised."
_I answer that,_ It was unfitting that Christ's birth should be made known to all men without distinction. First, because this would have been a hindrance to the redemption of man, which was accomplished by means of the Cross; for, as it is written (1 Cor. 2:8): "If they had known it, they would never have crucified the Lord of glory."
Secondly, because this would have lessened the merit of faith, which He came to offer men as the way to righteousness, according to Rom. 3:22: "The justice of God by faith of Jesus Christ." For if, when Christ was born, His birth had been made known to all by evident signs, the very nature of faith would have been destroyed, since it is "the evidence of things that appear not," as stated, Heb. 11:1.
Thirdly, because thus the reality of His human nature would have come into doubt. Whence Augustine says (Ep. ad Volusianum cxxxvii): "If He had not passed through the different stages of age from babyhood to youth, had neither eaten nor slept, would He not have strengthened an erroneous opinion, and made it impossible for us to believe that He had become true man? And while He is doing all things wondrously, would He have taken away that which He accomplished in mercy?"
Reply Obj. 1: According to the gloss, the words quoted must be understood of Christ's coming as judge.
Reply Obj. 2: All men were to be instructed unto salvation, concerning the grace of God our Saviour, not at the very time of His birth, but afterwards, in due time, after He had "wrought salvation in the midst of the earth" (Ps. 73:12). Wherefore after His Passion and Resurrection, He said to His disciples (Matt. 28:19): "Going . . . teach ye all nations."
Reply Obj. 3: For judgment to be passed, the authority of the judge needs to be known: and for this reason it behooves that the coming of Christ unto judgment should be manifest. But His first coming was unto the salvation of all, which is by faith that is of things not seen. And therefore it was fitting that His first coming should be hidden. _______________________
SECOND
*S Part 4, Ques 46, Article 10
[III, Q. 46, Art. 10]
Whether Christ Suffered in a Suitable Place?
Objection 1: It would seem that Christ did not suffer in a suitable place. For Christ suffered according to His human nature, which was conceived in Nazareth and born in Bethlehem. Consequently it seems that He ought not to have suffered in Jerusalem, but in Nazareth or Bethlehem.
Obj. 2: Further, the reality ought to correspond with the figure. But Christ's Passion was prefigured by the sacrifices of the Old Law, and these were offered up in the Temple. Therefore it seems that Christ ought to have suffered in the Temple, and not outside the city gate.
Obj. 3: Further, the medicine should correspond with the disease. But Christ's Passion was the medicine against Adam's sin: and Adam was not buried in Jerusalem, but in Hebron; for it is written (Josh. 14:15): "The name of Hebron before was called Cariath-Arbe: Adam the greatest in the land of [Vulg.: 'among'] the Enacims was laid there."
_On the contrary,_ It is written (Luke 13:33): "It cannot be that a prophet perish out of Jerusalem." Therefore it was fitting that He should die in Jerusalem.
_I answer that,_ According to the author of _De Qq. Vet. et Nov. Test.,_ qu. lv, "the Saviour did everything in its proper place and season," because, as all things are in His hands, so are all places: and consequently, since Christ suffered at a suitable time, so did He in a suitable place.
Reply Obj. 1: Christ died most appropriately in Jerusalem. First of all, because Jerusalem was God's chosen place for the offering of sacrifices to Himself: and these figurative sacrifices foreshadowed Christ's Passion, which is a true sacrifice, according to Eph. 5:2: "He hath delivered Himself for us, an oblation and a sacrifice to God for an odor of sweetness." Hence Bede says in a Homily (xxiii): "When the Passion drew nigh, our Lord willed to draw nigh to the place of the Passion"--that is to say, to Jerusalem--whither He came five days before the Pasch; just as, according to the legal precept, the Paschal lamb was led to the place of immolation five days before the Pasch, which is the tenth day of the moon.
Secondly, because the virtue of His Passion was to be spread over the whole world, He wished to suffer in the center of the habitable world--that is, in Jerusalem. Accordingly it is written (Ps. 73:12): "But God is our King before ages: He hath wrought salvation in the midst of the earth"--that is, in Jerusalem, which is called "the navel of the earth" [*Cf. Jerome's comment on Ezech. 5:5].
Thirdly, because it was specially in keeping with His humility: that, as He chose the most shameful manner of death, so likewise it was part of His humility that He did not refuse to suffer in so celebrated a place. Hence Pope Leo says (Serm. I in Epiph.): "He who had taken upon Himself the form of a servant chose Bethlehem for His nativity and Jerusalem for His Passion."
Fourthly, He willed to suffer in Jerusalem, where the chief priests dwelt, to show that the wickedness of His slayers arose from the chiefs of the Jewish people. Hence it is written (Acts 4:27): "There assembled together in this city against Thy holy child Jesus whom Thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel."
Reply Obj. 2: For three reasons Christ suffered outside the gate, and not in the Temple nor in the city. First of all, that the truth might correspond with the figure. For the calf and the goat which were offered in most solemn sacrifice for expiation on behalf of the entire multitude were burnt outside the camp, as commanded in Lev. 16:27. Hence it is written (Heb. 13:27): "For the bodies of those beasts, whose blood is brought into the holies by the high-priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people by His own blood, suffered without the gate."
Secondly, to set us the example of shunning worldly conversation. Accordingly the passage continues: "Let us go forth therefore to Him without the camp, bearing His reproach."
Thirdly, as Chrysostom says in a sermon on the Passion (Hom. i De Cruce et Latrone): "The Lord was not willing to suffer under a roof, nor in the Jewish Temple, lest the Jews might take away the saving sacrifice, and lest you might think He was offered for that people only. Consequently, it was beyond the city and outside the walls, that you may learn it was a universal sacrifice, an oblation for the whole world, a cleansing for all."
Reply Obj. 3: According to Jerome, in his commentary on Matt. 27:33, "someone explained 'the place of Calvary' as being the place where Adam was buried; and that it was so called because the skull of the first man was buried there. A pleasing interpretation indeed, and one suited to catch the ear of the people, but, still, not the true one. For the spots where the condemned are beheaded are outside the city and beyond the gates, deriving thence the name of Calvary--that is, of the beheaded. Jesus, accordingly, was crucified there, that the standards of martyrdom might be uplifted over what was formerly the place of the condemned. But Adam was buried close by Hebron and Arbe, as we read in the book of Jesus Ben Nave." But Jesus was to be crucified in the common spot of the condemned rather than beside Adam's sepulchre, to make it manifest that Christ's cross was the remedy, not only for Adam's personal sin, but also for the sin of the entire world. _______________________
ELEVENTH
*H Thou by thy strength didst make the sea firm: thou didst crush the heads of the dragons in the waters.
Ver. 13. The sea firm. By making the waters of the Red Sea stand like firm walls, whilst Israel passed through; and destroying the Egyptians, called here dragons, from their cruelty, in the same waters, with their king; casting up their bodies on the shore, to be stript by the Ethiopians, inhabiting in those days the coast of Arabia. Ch. — Isaias xxvii. 1. styles Pharao a dragon. See Job xl. 20. C. Ezec. xxix. 3. — Leviathan denotes a whale, or crocodile, and was an emblem of the devil, and of all tyrants, particularly of antichrist. Bert.
*H Thou hast broken the heads of the dragon: thou hast given him to be meat for the people of the Ethiopians.
Ver. 14. Ethiopians. Or to enrich the Arabs. M. — Heb. Tsiim, is understood of sailors, and "fishermen," &c. Ps. lxxi. 9. Some nations of Ethiopia are said to be cannibals; but they were too distant from the Red Sea. The Ichnyophagi or Troglodytes on the western banks, might despoil the dead, (C.) and procure food, (H.) unless this be a description of a great fish, slain by the power of the Almighty, and really eaten. C. — Many explain these people, to mean wild beasts, which devoured the carcasses. Euseb. Muis.
*H Thou hast broken up the fountains and the torrents: thou hast dried up the Ethan rivers.
Ver. 15. Ethan rivers. That is, rivers which run with strong streams. This was verified in the Jordan. Josue iii. and in the Arnon. Num. xxi. 14. Ch. — Though the latter point is not so clear, God might divide the torrents, or rivers, at the station Ethan, as the Sept. here read. Bert. — Habacuc (iii. 9.) speaks of rivers. But in poetry, the plural is often used for the singular, and the passage of the Jordan may be meant. C. — God had frequently supplied water from the rock, and gave a passage on dry land, through that river. M. W. — Ethan means, "rapid," as the Jordan does also. H.
*H Thine is the day, and thine is the night: thou hast made the morning light and the sun.
Ver. 16. Morning. Aurora. Heb. "the light," which existed before the sun. Bert. — Yet most understand the moon, (C.) or, in general, "the luminaries." S. Jer. H.
*H Thou hast made all the borders of the earth: the summer and the spring were formed by thee.
Ver. 17. Spring. Heb. "and winter," under which two the Jews comprised all the seasons, (Gen. viii. 22.) as the Africans and Danes are said to do still. C. — Yet choreph is used for youth, "the spring" of life. Job xxix. 4. Bert.
*H Remember this, the enemy hath reproached the Lord: and a foolish people hath provoked thy name.
Ver. 18. This. "Congregation." Theod. — Sept. add, "thy creature." Heb. is feminine. But it is used instead of our neuter. C. — Consider this insolent language; the enemy, &c. v. 22. H.
*H Deliver not up to beasts the souls that confess to thee: and forget not to the end the souls of thy poor.
Ver. 19. To thee. S. Jer. "the soul intrusted in thy law." H. — Heb. has now torec, which is rendered, "thy turtle dove." But the Sept. have read d, instead of r, better; (C.) and Houbigant rejects with disdain the present Heb. though that figurative expression would have the same meaning. Bert.
*H Have regard to thy covenant: for they that are the obscure of the earth have been filled with dwellings of iniquity.
Ver. 20. The obscure of the earth. Mean and ignoble wretches have been filled, that is, enriched, with houses of iniquity, that is, with our estates and possessions, which they have unjustly acquired. Ch. — Or the captives may thus complain, that they are forced to live among infidels, in constant danger of transgressing the law, (C.) while their children are brought up in sin, (Bert.) and ignorance. H. — Infidels are full of all sorts of iniquity, which they hide in their conscience. W. — Injustice is often the method of becoming rich. H.
*H Let not the humble be turned away with confusion: the poor and needy shall praise thy name.
Ver. 21. Humble. Heb. "the contrite," whether of Israel, or of any other nation. Is. lxvi. 2. Bert. — The rich and presumptuous think not of thanking God. M.
*H Forget not the voices of thy enemies: the pride of them that hate thee ascendeth continually.
Ver. 23. Enemies. Sept. and S. Aug. read, "servants," and the ancient psalters, "supplicants," (C.) which seems to be a mistake of transcribers, (Bert.) as it is contrary to the Heb. Chal. and Syr. C. — The sense of both would be good. Erasmus reads ικετων, quærentium, in his edit. of S. Jerom. H. — They blaspheme all holy things, and are hardened in wickedness. W. — Such are the times in which we live. 1 Tim. vi. 20. Bert.
* Summa
*S Part 1, Ques 64, Article 2
[I, Q. 64, Art. 2]
Whether the Will of the Demons Is Obstinate in Evil?
Objection 1: It would seem that the will of the demons is not obstinate in evil. For liberty of will belongs to the nature of an intellectual being, which nature remains in the demons, as we said above (A. 1). But liberty of will is directly and firstly ordained to good rather than to evil. Therefore the demons' will is not so obstinate in evil as not to be able to return to what is good.
Obj. 2: Further, since God's mercy is infinite, it is greater than the demons' malice, which is finite. But no one returns from the malice of sin to the goodness of justice save through God's mercy. Therefore the demons can likewise return from their state of malice to the state of justice.
Obj. 3: Further, if the demons have a will obstinate in evil, then their will would be especially obstinate in the sin whereby they fell. But that sin, namely, pride, is in them no longer; because the motive for the sin no longer endures, namely, excellence. Therefore the demon is not obstinate in malice.
Obj. 4: Further, Gregory says (Moral. iv) that man can be reinstated by another, since he fell through another. But, as was observed already (Q. 63, A. 8), the lower demons fell through the highest one. Therefore their fall can be repaired by another. Consequently they are not obstinate in malice.
Obj. 5: Further, whoever is obstinate in malice, never performs any good work. But the demon performs some good works: for he confesses the truth, saying to Christ: "I know Who Thou art, the holy one of God" (Mark 1:24). "The demons" also "believe and tremble" (James 2:19). And Dionysius observes (Div. Nom. iv), that "they desire what is good and best, which is, to be, to live, to understand." Therefore they are not obstinate in malice.
_On the contrary,_ It is said (Ps. 73:23): "The pride of them that hate Thee, ascendeth continually"; and this is understood of the demons. Therefore they remain ever obstinate in their malice.
_I answer that,_ It was Origen's opinion [*Peri Archon i. 6] that every will of the creature can by reason of free-will be inclined to good and evil; with the exception of the soul of Christ on account of the union of the Word. Such a statement deprives angels and saints of true beatitude, because everlasting stability is of the very nature of true beatitude; hence it is termed "life everlasting." It is also contrary to the authority of Sacred Scripture, which declares that demons and wicked men shall be sent "into everlasting punishment," and the good brought "into everlasting life." Consequently such an opinion must be considered erroneous; while according to Catholic Faith, it must be held firmly both that the will of the good angels is confirmed in good, and that the will of the demons is obstinate in evil.
We must seek for the cause of this obstinacy, not in the gravity of the sin, but in the condition of their nature or state. For as Damascene says (De Fide Orth. ii), "death is to men, what the fall is to the angels." Now it is clear that all the mortal sins of men, grave or less grave, are pardonable before death; whereas after death they are without remission and endure for ever.
To find the cause, then, of this obstinacy, it must be borne in mind that the appetitive power is in all things proportioned to the apprehensive, whereby it is moved, as the movable by its mover. For the sensitive appetite seeks a particular good; while the will seeks the universal good, as was said above (Q. 59, A. 1); as also the sense apprehends particular objects, while the intellect considers universals. Now the angel's apprehension differs from man's in this respect, that the angel by his intellect apprehends immovably, as we apprehend immovably first principles which are the object of the habit of "intelligence"; whereas man by his reason apprehends movably, passing from one consideration to another; and having the way open by which he may proceed to either of two opposites. Consequently man's will adheres to a thing movably, and with the power of forsaking it and of clinging to the opposite; whereas the angel's will adheres fixedly and immovably. Therefore, if his will be considered before its adhesion, it can freely adhere either to this or to its opposite (namely, in such things as he does not will naturally); but after he has once adhered, he clings immovably. So it is customary to say that man's free-will is flexible to the opposite both before and after choice; but the angel's free-will is flexible either opposite before the choice, but not after. Therefore the good angels who adhered to justice, were confirmed therein; whereas the wicked ones, sinning, are obstinate in sin. Later on we shall treat of the obstinacy of men who are damned (Suppl., Q. 98, AA. 1, 2).
Reply Obj. 1: The good and wicked angels have free-will, but according to the manner and condition of their state, as has been said.
Reply Obj. 2: God's mercy delivers from sin those who repent. But such as are not capable of repenting, cling immovably to sin, and are not delivered by the Divine mercy.
Reply Obj. 3: The devil's first sin still remains in him according to desire; although not as to his believing that he can obtain what he desired. Even so, if a man were to believe that he can commit murder, and wills to commit it, and afterwards the power is taken from him; nevertheless, the will to murder can stay with him, so that he would he had done it, or still would do it if he could.
Reply Obj. 4: The fact that man sinned from another's suggestion, is not the whole cause of man's sin being pardonable. Consequently the argument does not hold good.
Reply Obj. 5: A demon's act is twofold. One comes of deliberate will; and this is properly called his own act. Such an act on the demon's part is always wicked; because, although at times he does something good, yet he does not do it well; as when he tells the truth in order to deceive; and when he believes and confesses, yet not willingly, but compelled by the evidence of things. Another kind of act is natural to the demon; this can be good and bears witness to the goodness of nature. Yet he abuses even such good acts to evil purpose. _______________________
THIRD
*S Part 3, Ques 34, Article 1
[II-II, Q. 34, Art. 1]
Whether It Is Possible for Anyone to Hate God?
Objection 1: It would seem that no man can hate God. For Dionysius says (Div. Nom. iv) that "the first good and beautiful is an object of love and dilection to all." But God is goodness and beauty itself. Therefore He is hated by none.
Obj. 2: Further, in the Apocryphal books of 3 Esdras 4:36, 39 it is written that "all things call upon truth . . . and (all men) do well like of her works." Now God is the very truth according to John 14:6. Therefore all love God, and none can hate Him.
Obj. 3: Further, hatred is a kind of aversion. But according to Dionysius (Div. Nom. i) God draws all things to Himself. Therefore none can hate Him.
_On the contrary,_ It is written (Ps. 73:23): "The pride of them that hate Thee ascendeth continually," and (John 15:24): "But now they have both seen and hated both Me and My Father."
_I answer that,_ As shown above (I-II, Q. 29, A. 1), hatred is a movement of the appetitive power, which power is not set in motion save by something apprehended. Now God can be apprehended by man in two ways; first, in Himself, as when He is seen in His Essence; secondly, in His effects, when, to wit, "the invisible things" of God . . . "are clearly seen, being understood by the things that are made" (Rom. 1:20). Now God in His Essence is goodness itself, which no man can hate--for it is natural to good to be loved. Hence it is impossible for one who sees God in His Essence, to hate Him.
Moreover some of His effects are such that they can nowise be contrary to the human will, since _to be, to live, to understand,_ which are effects of God, are desirable and lovable to all. Wherefore again God cannot be an object of hatred if we consider Him as the Author of such like effects. Some of God's effects, however, are contrary to an inordinate will, such as the infliction of punishment, and the prohibition of sin by the Divine Law. Such like effects are repugnant to a will debased by sin, and as regards the consideration of them, God may be an object of hatred to some, in so far as they look upon Him as forbidding sin, and inflicting punishment.
Reply Obj. 1: This argument is true of those who see God's Essence, which is the very essence of goodness.
Reply Obj. 2: This argument is true in so far as God is apprehended as the cause of such effects as are naturally beloved of all, among which are the works of Truth who reveals herself to men.
Reply Obj. 3: God draws all things to Himself, in so far as He is the source of being, since all things, in as much as they are, tend to be like God, Who is Being itself. _______________________
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