demons are not evil by nature
But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?—Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and nature, but by the defect of nature’s order, the principle of harmony and proportion lacks the power to remain as it was. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist. And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, “to keep their first estate.” For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities. And they are not altogether without part in the good, in so far as they both are, and live and think, and in one word—as there is a sort of movement of aspiration in them. But they are said to be evil, by reason of their weakness as regards their action according to nature. The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them. Otherwise, what is evil in demons? An irrational anger—a senseless desire—a headlong fancy.—But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them. The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, but themselves fell from the whole good given. And the angelic gifts which were given to them, we by no means affirm that they were changed, but they exist, and are complete, and all luminous, although the demons themselves do not see, through having blunted their powers of seeing good. So far as they are, they are both from the Good, and are good, and aspire to the Beautiful and the Good, by aspiring to the realities, Being, and Life, and Thought; and by the privation and departure and declension from the good things befitting them, they are called evil, and are evil as regards what they are not: and by aspiring to the non-existent, they aspire to the Evil
But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good. But, if we say that souls become evil, in what respect do they become evil, except in the failure of their good habits and energies; and, by reason of their own lack of strength, missing their aim and tripping? For we also say, that the air around us becomes dark by failure and absence of light, and yet the light itself is always light, that which enlightens even the darkness. The Evil, then, is neither in demons nor in us, as an existent evil, but as a failure and dearth of the perfection of our own proper goods.
Extracts from the Works of Theodotus
14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body.
Debunking Misconceptions: Demons and Their Nature
In the realm of ancient theological and philosophical discussions, the concept of demons has often been associated with inherent evil. However, a closer examination of the writings attributed to Dionysius the Areopagite, also known as pseudo-Dionysius, reveals a more nuanced perspective.
Demons Not Inherently Evil
Contrary to the prevalent belief that demons are evil by nature, pseudo-Dionysius presents a compelling argument that challenges this assumption. He starts by asserting that if demons were inherently evil, it would follow that they could not be attributed to the realm of the Good, nor would they be considered among existing entities. Furthermore, if their nature was evil, they would either harm themselves or others. This leads to a crucial question: are they evil to themselves or to others?
The Nature of Evil in Demons
The analysis then delves into the nature of evil within demons. Pseudo-Dionysius proposes that the evil attributed to demons is not inherent but rather a result of their deviation from their original state of goodness. The demons' inability to maintain their initial state of goodness is a consequence of their own lack of strength, which subsequently leads to their straying from their divine essence.
Understanding the Transition from Good to Evil
Pseudo-Dionysius raises the essential question of how demons transition from being creations of God to beings perceived as evil. He argues that demons undergo this transformation due to their diminishing capacity for engaging in divine and virtuous actions. In essence, their goodness declines as they lose the strength and energy required to partake in acts aligned with the divine.
The Complex Reality of Demons
Rather than viewing demons as purely evil entities, pseudo-Dionysius emphasizes that demons still possess certain aspects of the good. They continue to exist, live, think, and exhibit a form of aspiration. It is their departure from their inherent nature and their inability to act in harmony with it that leads to their characterization as evil.
The Role of Weakness in Evil
The text further explores the concept of evil within demons, highlighting that it manifests as weakness, deviation, and a failure to fulfill their intended purpose. While demons may experience irrational anger, senseless desires, and unfounded fantasies, these traits are not inherently evil in themselves. Instead, it is the demons' inability to harness and direct these qualities in a virtuous manner that leads to their perceived evil.
Souls and Evil
The discussion extends to souls and whether they can be considered evil. Pseudo-Dionysius argues that souls do not inherently possess evil; rather, they can exhibit evil characteristics when their virtuous habits and energies falter. Evil in souls arises from their own weakness, leading to a departure from their intended state of goodness.
The Concept of Evil as Absence
Ultimately, the text asserts that evil, whether in demons or souls, is not a tangible entity but rather a dearth and absence of the perfection of one's inherent goodness. It likens this absence to the darkness that envelops the air when light is absent, emphasizing that even in such cases, the light itself remains intrinsically good and capable of illuminating the darkness.
In summary, pseudo-Dionysius challenges the conventional notion of demons as inherently evil beings. He invites readers to consider the complexity of their nature, highlighting that their perceived evil is a result of their own shortcomings and a departure from their original state of goodness. This nuanced perspective encourages a more profound exploration of the relationship between good and evil in theological and philosophical discussions.
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