there was no need of any extended trial. And in fact we find St. Thomas and Scotus discussing the question whether the whole course might not have been accomplished in the first instant in which the angels were created. The Angelic Doctor argues that the Fall could not have taken place in the first instant. And it certainly seems that if the creature came into being in the very act of sinning the sin itself might be said to come from the Creator. But this argument, together with many others, is answered with his accustomed acuteness by Scotus, who maintains the abstract possibility of sin in the first instant. But whether possible or not, it is agreed that this is not what actually happened. For the authority of the passages in Isaias and Ezechiel, which were generally accepted as referring to the fall of Lucifer, might well suffice to show that for at least one instant he had existed in a state of innocence and brightness. To modern readers the notion that the sin was committed in the second instant of creation may seem scarcely less incredible than the possibility of a fall in the very first. But this may be partly due to the fact that we are really thinking of human modes of knowledge, and fail to take into account the Scholastic conception of angelic cognition. For a being who was capable of seeing many things at once, a single instant might be equivalent to the longer period needed by slowly-moving mortals.
This dispute, as to the time taken by the probation and fall of Satan, has a purely speculative interest. But the corresponding question as to the rapidity of the sentence and punishment is in some ways a more important matter. There can indeed be no doubt that Satan and his rebel angels were very speedily punished for their rebellion. This would seem to be sufficiently indicated in some of the texts which are understood to refer to the fall of the angels. It might be inferred, moreover, from the swiftness with which punishment followed on the offence in the case of our first parents, although man's mind moves more slowly than that of the angels, and he had more excuse in his own weakness and in the power of his tempter. It was partly for this reason, indeed, that man found mercy, whereas there was no redemption for the angels. For, as St. Peter says, "God spared not the angels that sinned" (II Pet., ii, 4). This, it may be observed, is asserted universally, indicating that all who fell suffered punishment. For these and other reasons theologians very commonly teach that the doom and punishment followed in the next instant after the offence, and many go so far as to say there was no possibility of repentance. But here it will be well to bear in mind the distinction drawn between revealed doctrine, which comes with authority, and theological speculation, which to a great extent rests on reasoning. No one who is really familiar with the medieval masters, with their wide differences, their independence, their bold speculation, is likely to confuse the two together. But in these days there is some danger that we may lose sight of the distinction. It is true that, when it fulfils certain definite conditions, the agreement of theologians may serve as a sure testimony to revealed doctrine, and some of their thoughts and even their very words have been adopted by the Church in her definitions of dogma. But at the same time these masters of ⟨theological thought freely put forward many more or less plausible opinions, which come to us⟩ with reasoning rather than authority, and must needs stand or fall with the arguments by which they are supported. In this way we may find that many of them may agree in holding that the angels who sinned had no possibility of repentance. But it may be that it is a matter of argument, that each one holds it for a reason of his own and denies the validity of the arguments adduced by others. Some argue that from the nature of the angelic mind and will there was an intrinsic impossibility of repentance. But it may be observed that in any case the basis of this argument is not revealed teaching, but philosophical speculation. And it is scarcely surprising to find that its sufficiency is denied by equally orthodox doctors who hold that if the fallen angels could not repent this was either because the doom was instantaneous, and left no space for repentance, or because the needful grace was denied them. Others, again, possibly with better reason, are neither satisfied that sufficient grace and room for repentance were in fact refused, nor can they see any good ground for thinking this likely, or for regarding it as in harmony with all that we know of the Divine mercy and goodness. In the absence of any certain decision on this subject, we may be allowed to hold, with Suarez, that, however brief it may have been, there was enough delay to leave an opportunity for repentance, and that the necessary grace was not wholly withheld. If none actually repented, this may be explained in some measure by saying that their strength of will and fixity of purpose made repentance exceedingly difficult, though not impossible; that the time, though sufficient, was short; and that grace was not given in such abundance as to overcome these difficulties.
The language of the prophets (Isaias, xiv; Ezechiel, xxviii) would seem to show that Lucifer held a very high rank in the heavenly hierarchy. And, accordingly, we find many theologians maintaining that before his fall he was the foremost of all the angels. Suarez is disposed to admit that he was the highest negatively, i. e. that no one was higher, though many may have been his equals. But here again we are in the region of pious opinions, for some divines maintain that, far from being first of all, he did not belong to one of the highest choirs-Seraphim, Cherubim, and Thrones—but to one of the lower orders of angels. In any case it appears that he holds a certain sovereignty over those who followed him in his rebellion. For we read of "the Devil and his angels" (Matt., xxv, 41), "the dragon and his angels" (Apoc., xii. 7), "Beelzebub, the prince of devils" which, whatever be the interpretation of the name, clearly refers to Satan, as appears from the context: "And if Satan also be divided against himself, how shall his kingdom stand? Because you say that through Beelzebub I cast out devils" (Luke, xi, 15, 18), and "the prince of the Powers of this air" (Ephes., ii, 2). At first sight it may seem strange that there should be any order or subordination amongst those rebellious spirits, and that those who rose against their Maker should obey one of their own fellows who had led them to destruction. And the analogy of similar movements among men might suggest that the rebellion would be likely to issue in anarchy and division. But it must be remembered that the fall of the angels did not impair their natural powers, that Lucifer still retained the gifts that enabled him to influence his brethren before their fall, and that their superior intelligence would show them that they could achieve more success and do more harm to others by unity and organization than by independence and division.
Besides exercising this authority over those who were called "his angels", Satan has extended his empire over the minds of evil men. Thus, in the passage just cited from St. Paul, we read, "And you, when you were dead in your offences and sins, wherein in times past you walked according to the course of this world, aaccording to the prince of the power of this air, of the spirit that now worketh on the children of unbelief"
(Ephes., ii, 1, 2). In the same way Christ in the Gospel calls him "the prince of this world". For when His enemies are coming to take Him, He looks beyond the instruments of evil to the master who movves them, and says: "I will not now speak many things to you, for the prince of this world cometh, and in me he hath not anything" (John, xiv, 30). There is no need to discuss the view of some theologians who
