Dist. 8, Part 2, Art. 1, Q. 5
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-q5
----------------------------------------
### Question V.
### *Whether the demons can kindle evil affections.*

Fifth, it is asked whether the demons can kindle evil affections. And that they can, it seems.

*Arguments for the affirmative.*

1. Hosea chapter seven: *All who commit adultery are like an oven heated by the baker*; and the Gloss expounds that «the oven is the fornicator, and the baker, the devil»: therefore, etc.

2. Likewise, Bede on Acts chapter five says that «the devil, by fraudulent and crafty deception, draws the soul into the affection of malice»; but this is nothing other than to kindle a depraved affection: therefore, etc.

3. Likewise, the devil can move our flesh, as is said in Job chapter nine. On that text: *The earth is given into the hand of the wicked one*, Gregory expounds, that is, «the flesh into the hand of the devil». If, then, when the flesh is moved the goad of concupiscence is stirred up, which is in us as a little spark of depraved affection, it seems that the devil can kindle in us the affection of concupiscence.

4. Likewise, to kindle a fire is nothing other than to supply fuel to a fire; but evil imaginations and external opportunities and occasions are the kindling of concupiscence: therefore it seems that the devil can ignite in us this fire of concupiscence.

5. Likewise, what is hot can heat, therefore what is inflamed can inflame; but the devil is wholly inflamed — nay, in him there are flames and incitements of vices, as is said in James chapter three and Bede says, and the Master in the *littera*: therefore the devil can inflame us to evil, therefore also kindle [it].

*On the contrary.*

1. The image is most fully perfected in affection and will: therefore if the devil has no power over the soul insofar as it is the image of God, therefore it does not seem that he can kindle our affection.

2. Likewise, the liberty of choice consists chiefly in the affect or will; but free choice is that over which the devil has the least power: therefore it seems that he has the least power over our affect: therefore if he cannot implant a thought into the intellect, much less can he kindle an affection.

3. Likewise, thought is the preamble to affection; but what cannot reach the disposition cannot reach the completion: therefore if the devil cannot implant a thought, he cannot kindle the affect.

4. Likewise, if he could kindle evil affections — since affections of this sort are always culpable, he could continually make us sin, which is wicked to say.

*Incidental question.*

There is therefore a question what difference there is between *kindling* and *implanting*; and for what reason the devil is rather called *kindler* than *implanter*, since on the contrary it would seem otherwise, because to be affected is far more than to think.

> **Conclusion.**
>
> *A demon can stir us to evil thoughts and affections, but cannot bring them about in us as one acting principally.*

**I respond:** *To the incidental question.* It must be said that *kindling* is an act transferred from corporeal things to spiritual. In corporeal things kindling is not to generate fire, but rather to supply fuel to fire, either by applying fire to fuel, or fuel to fire. So also in spiritual things. This fire is concupiscence or perverse desire; the fuel of this fire is carnal and earthly thoughts and affections and shameful delights; and so kindling in spiritual things is taken not only with respect to affections, but also with respect to thoughts; and with respect to both it does not denote an act of one principally acting, but only of one stirring up and supplying. — *Conclusion.* Since therefore the devil can stir us to evil thoughts and affections, although he cannot bring them about in us by his own power; therefore he is rightly and properly called by the saints and doctors of sacred Scripture *kindler*, not *implanter*. — And the reasons for this are to be granted.

*Solution of the opposed arguments.*

1. 2. To that which is objected, that the devil has no power over the image nor over free choice; it must be said that he has no power as principal agent and mover, but he has power as one suggesting and inducing. And this is what Damascene says: «They cannot bring violence upon anyone; for it is in us to receive their implantations».

3. To that which says he cannot reach thought; it must be said that, just as he cannot form a thought, so neither can he principally cause or move an affection; but just as he can kindle an affection, so also a thought.

4. To that which is finally objected, that then he could make us sin; it must be said that this would be true, if the power of kindling imported necessity, or chief and effective power with respect to a depraved affection; but, as has been said, it does not denote an efficient cause, but a disposing one; which disposition has no efficacy unless we ourselves give vigor to it by our negligence, or by our consent.

---