Dist. 6, Art. 2, 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-a2-q2
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### QUESTION II.

*Whether the demons fell into the infernal punishment.*

Secondly it is asked concerning this, whether they fell into the infernal punishment, namely whether they are tortured wherever they are. And that [it is] so, it seems [thus].

1. Upon that [text] of James, third [chapter]: *The tongue, inflamed by gehenna,* the Gloss: «Gehenna is the devil, for whom it was made. For just as gehenna always burns, so the devil, wherever he is, whether in the air or under the earth, always carries with him the torments of flames».

2. Likewise, this seems [so] *by reason, through a similitude.* The converted Angels, although they are not freed from ministry, yet in the ministry itself have the reward of their conversion, namely the blessed vision: therefore by parity of reasoning the demons [have] the infernal punishment.

3. Likewise, it seems [so] *from the lesser,* because in the sight of God, who justly weighs all things, the angelic sin is graver than the human; but a man departing in sin, without any interval, is at once punished with hellish punishment and burning: therefore much more strongly [it seems so] concerning the evil angels.

4. Likewise, in sin there are two [things]: *aversion* and *conversion,* and to each its own punishment corresponds, namely the lack of vision to the *aversion,* and the affliction of fire to the *conversion;* but as soon as he sinned, he irremediably lost the vision and was punished with the lack of vision: therefore by parity of reasoning [also] the punishment of affliction. But this is the punishment of that fire: therefore etc.

ON THE CONTRARY: 1. In Matthew, eighth [chapter], it is said: *Jesus, son of God, why hast thou come to torment us before the time?* therefore the angels were not yet being tormented.

2. Likewise, if they were punished with the punishment of material fire, since that acts upon a creature passible and worthy to suffer: therefore when the devil bodily besets someone, if he carries fire with him, it seems that he would burn him wholly, unless God restrained the power of the fire by a miracle. But a miracle is not to be posited there: therefore etc.

3. Likewise, if they were thus tortured by material fire, since it is supremely afflictive, they would not delight in the sin of man or in making others sin: therefore since they desire this much, it does not seem probable.

4. Likewise, if they were tortured by material fire, since there are only three species: *coal, flame,* and *light*; I ask, by which species? Not by *light;* it is clear, because it does not afflict, nor is it fitting for them to carry light with them: therefore either by *flame* or by *coal.* But neither of these escapes the senses: therefore etc.

CONCLUSION.

*It seems more probable that the punishment of fire is deferred until after the judgment.*

I RESPOND: It must be said that concerning this there are diverse positions of the doctors.

For some, relying on the aforesaid Gloss and considering the vengeance of divine justice or [its] rigor, say that the demons, wherever they are, are punished with the punishment of material fire, though less intensely than after the last damnation. And since this is not intelligible, that they carry burning fire everywhere with them, unless they have bodies bound [to them], they are forced to hold that the demons from their first fall had bodies fitted to them, in which they might be punished, and in which they would carry about, as it were inwardly, a material burning, wherever they run, just as one with a fever carries heat everywhere, in whatever place he is put.

But since that is difficult to sustain, that the demons have bodies inseparably united [to them], as will be better clear below; and *moreover,* they do not seem to be sharply punished, both from the words of the Gospel and also because they are intent on doing evil and on multiplying many evils: therefore the position of others is that the punishment of fire is deferred for the demons until after the judgment, both that their exercising may be shown, and also that the divine mercy may be shown, which *endures the vessels of wrath fitted for destruction with much patience* until the day on which he will repay all *according to the fruit of their devices.*

Which of these positions is the truer, I do not know; this one, however, which was said last, seems more probable.

1. To that, then, which is objected concerning the Gloss, the response is clear, if the following [words] are looked at: that it does not understand [it] of the flame of material fire, but of the flames of the vices, namely of anger and envy, by which also they are tortured.

2. To that which is objected concerning the good Angels, it must be said that it is not alike, because God is more inclined to have mercy than to condemn. *Moreover,* the ministry of the Angels is not impeded by glory, but expedited; but punishment would altogether withdraw the evil ones from exercising.

3. To that which is objected concerning the damned men, it must be said that it is not alike, because the damned are at once outside the state of demerit, and therefore it is not necessary that the punishment be deferred; not so the demons, because they continue to demerit, as will be better clear below.

4. To that which is objected concerning the aversion, it must be said that it is not alike, because the vision of God cannot stand together with fault; whence the punishment inseparable from fault is the lack of vision; it is not so concerning the afflictive punishment.