Dist. 6, Art. 1, Q. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/2/d/6/q/bon-sent-II-d6-a1-q2
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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. Hugh: «From every order some fell».

2. Likewise, Gregory says in the homily for Pentecost 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 proved 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 spirits* 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]: *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], *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 like*; 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 below; 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 evil», 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 powers*.

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 son, 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 here.