o the holy angels,
who enjoy a participated eternity of the Word; but it was made known
by some temporal effects, so as to strike terror into them." For had
they fully and certainly known that He was the Son of God and the
effect of His passion, they would never have procured the crucifixion
of the Lord of glory.

Reply Obj. 5: The demons know a truth in three ways: first of all by
the subtlety of their nature; for although they are darkened by
privation of the light of grace, yet they are enlightened by the
light of their intellectual nature: secondly, by revelation from the
holy angels; for while not agreeing with them in conformity of will,
they do agree, nevertheless, by their likeness of intellectual
nature, according to which they can accept what is manifested by
others: thirdly, they know by long experience; not as deriving it
from the senses; but when the similitude of their innate intelligible
species is completed in individual things, they know some things as
present, which they previously did not know would come to pass, as we
said when dealing with the knowledge of the angels (Q. 57, A. 3, ad
3).
_______________________

SECOND ARTICLE [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