Dist. 8, Part 2, Art. 1, Q. 4
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/8/q/bon-sent-II-d8-p2-a1-q4
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### Question IV.
### *Whether the demons can implant thoughts.*

Fourth, it is asked whether a demon can implant thoughts. And that he can, it seems:

*Arguments for the affirmative.*

1. First, by the authority of the Old Testament, in the Psalm: *The Angel of the Lord encampeth round about them that fear him*; if a good Angel can implant, since the good and the evil are of the same nature, the point is clear, etc.

2. Likewise, by the authority of John, chapter thirteen: *When the devil had now put into the heart that Judas should betray him*; but to put into the heart is nothing other than to implant: therefore, etc.

3. Likewise, Gregory in the *Moralia*: «The malignant spirits cease not to implant thoughts in the hearts of the malignant».

4. Likewise, suggestion is the goad of the devil; but suggestion is nothing other than the implanting of a depraved thought: if therefore the devil can suggest evils, therefore he can also implant evil thoughts.

*For the negative part.*

**On the contrary:** 1. Matthew chapter fifteen, on that text: *Not that which entereth into the mouth defileth a man*, the Gloss of Bede says that «the devil is not the implanter of evil thoughts».

2. Likewise, if he can implant a thought, since in thought the edge of the intelligence is formed: therefore he can shape our mind; which is false, since Augustine says that this is proper to the first truth.

3. Likewise, nothing is more inward to us than our thought: therefore if the devil can implant thoughts, he can enter into our inward spiritual things; but this is nothing other than to slip in [*illabi*]: therefore he can slip into our mind, which has been disproved above.

4. Likewise, if he can implant thoughts, therefore he can, whenever he wills, make us think evil; but he continually wishes evil for us: therefore he would never allow us to desist from evil thoughts; which is manifestly false.

*Incidental questions.*

There is therefore a question how much power the devil has with respect to thoughts to be generated in us, namely whether he can effect them, or only offer them; and if offer, whether he can necessarily compel us to receive what is offered.

*Arguments for the second question.*

And that he can, it seems: because if something is presented to the gaze of our eyes, it is necessary that we see, and likewise of the other senses: therefore it likewise seems concerning thoughts. And if this is true, it seems that we cannot escape evil thoughts, and that to think evil is not reprehensible — although the Lord reprehends in Matthew chapter nine: *Why do you think evil things in your hearts?*

> **Conclusion.**
>
> *A demon can suggest thoughts to the human soul, not as one acting principally, but as one stirring up.*

**I respond:** It must be said that implantation [*immissio*] denotes an act whose effect is terminated in what is within. *Distinction.* This act, however, can be spoken of in two ways with respect to that effect: either as of a cause principally acting and effecting, or as of one stirring up or impelling. *Conclusion 1.* In the first way it is taken properly; and so it belongs to God alone with respect to the soul; for he alone is the one who, by the mode of a principal agent, can in its inmost parts beget and form thoughts and affections. *Conclusion 2.* In the other way it is taken broadly and less properly. For implantation, by the very meaning of the name, imports a certain power and authority sufficient with respect to its effect; therefore, when it denotes only stirring up or impulse, it is taken broadly and less properly. — *Conclusion 3.* And in this way it belongs to the demon with respect to the soul, since his office or rather his perverse zeal is to suggest evil thoughts to it.

*To the arguments on both sides.*

And thus the response to the arguments on both sides is clear. For the reasons and authorities adduced for the first part proceed of implantation taken commonly; while the reasons on the opposite side proceed of implantation taken properly.

*To the incidental question.*

To that which is asked last, how much power the demons have with respect to our evil thoughts, it must be said that they can offer phantasms.

*To question 2.*

But to that which is asked, whether they can necessarily compel, the response is given diversely by diverse [authors]. *Opinion 1.* For some say that they can necessarily compel us to thoughts of evil things, yet not to evil thoughts. For a thought which is about evil is not evil unless an evil affection accompany it, which is in our power. — *Opinion 2, the more probable.* But to others it seems, and more probably, that they cannot bring it about that, with this done, we necessarily think evil — except in a particular case, namely when the soul's thought is not occupied about useful things. For when it wanders and is idle, then the devil can offer to it a foul and vain image. *Note.* And therefore, for one wishing to flee evil thoughts and imaginations, one must carefully and diligently watch lest it happen that the mind be at any time recalled from good and useful thoughts. Yet this is not difficult for him who is accustomed to exercise his mind in good things, for whom it is much easier and more delightful to dwell upon good thoughts than it is for carnal men to dwell upon foul and shameful images.