Ad primum ergo dicendum quod illi qui sunt infideles, etsi actu non sint de Ecclesia, sunt tamen in potentia. Quae quidem potentia in duobus fundatur, primo quidem et principaliter, in virtute Christi, quae sufficiens est ad salutem totius humani generis; secundario, in arbitrii libertate. Reply Obj. 1: Those who are unbaptized, though not actually in the Church, are in the Church potentially. And this potentiality is rooted in two things—first and principally, in the power of Christ, which is sufficient for the salvation of the whole human race; second, in free-will. Ad secundum dicendum quod esse Ecclesiam gloriosam, non habentem maculam neque rugam, est ultimus finis, ad quem perducimur per passionem Christi. Unde hoc erit in statu patriae, non autem in statu viae, in quo, si dixerimus quia peccatum non habemus, nosmetipsos seducimus, ut dicitur I Ioan. I. Sunt tamen quaedam, scilicet mortalia, quibus carent illi qui sunt membra Christi per actualem unionem caritatis. Qui vero his peccatis subduntur, non sunt membra Christi actualiter, sed potentialiter, nisi forte imperfecte, per fidem informem, quae unit Christo secundum quid et non simpliciter ut scilicet per Christum homo assequatur vitam gratiae; fides enim sine operibus mortua est, ut dicitur Iac. II. Percipiunt tamen tales a Christo quendam actum vitae, qui est credere, sicut si membrum mortificatum moveatur aliqualiter ab homine. Reply Obj. 2: To be a glorious Church not having spot or wrinkle is the ultimate end to which we are brought by the Passion of Christ. Hence this will be in heaven, and not on earth, in which if we say we have no sin, we deceive ourselves, as is written (1 John 1:8). Nevertheless, there are some, viz. mortal, sins from which they are free who are members of Christ by the actual union of charity; but such as are tainted with these sins are not members of Christ actually, but potentially; except, perhaps, imperfectly, by formless faith, which unites to God, relatively but not simply, viz. so that through Christ man partake of the life of grace. For, as is written (Jas 2:20): Faith without works is dead. Yet such as these receive from Christ a certain vital act, i.e., to believe, as if a lifeless limb were moved by a man to some extent. Ad tertium dicendum quod sancti patres non insistebant sacramentis legalibus tanquam quibusdam rebus, sed sicut imaginibus et umbris futurorum. Idem autem est motus in imaginem, inquantum est imago, et in rem, ut patet per philosophum, in libro de memoria et reminiscentia. Et ideo antiqui patres, servando legalia sacramenta, ferebantur in Christum per fidem et dilectionem eandem qua et nos in ipsum ferimur. Et ita patres antiqui pertinebant ad idem corpus Ecclesiae ad quod nos pertinemus. Reply Obj. 3: The holy Fathers made use of the legal sacraments, not as realities, but as images and shadows of what was to come. Now it is the same motion to an image as image, and to the reality, as is clear from the Philosopher (De Memor. et Remin. ii). Hence the ancient Fathers, by observing the legal sacraments, were borne to Christ by the same faith and love whereby we also are borne to Him, and hence the ancient Fathers belong to the same Church as we. Articulus 4 Article 4 Utrum Christus, secundum quod homo, sit caput angelorum Whether Christ, as man, is the head of the angels? Ad quartum sic proceditur. Videtur quod Christus, secundum quod homo, non sit caput Angelorum. Caput enim et membra sunt unius naturae. Sed Christus, secundum quod homo, non est conformis in natura cum Angelis, sed solum cum hominibus, quia, ut dicitur Heb. II, nusquam Angelos apprehendit, sed semen Abrahae apprehendit. Ergo Christus, secundum quod homo, non est caput Angelorum. Objection 1: It would seem that Christ as man is not the head of the angels. For the head and members are of one nature. But Christ as man is not of the same nature with the angels, but only with men, since, as is written (Heb 2:16): For nowhere doth He take hold of the angels, but of the seed of Abraham He taketh hold. Therefore Christ as man is not the head of the angels. Praeterea, illorum Christus est caput qui pertinent ad Ecclesiam, quae est corpus eius, ut dicitur Ephes. I. Sed Angeli non pertinent ad Ecclesiam, nam Ecclesia est congregatio fidelium; fides autem non est in Angelis; non enim ambulant per fidem, sed per speciem, alioquin peregrinarentur a domino, secundum quod apostolus argumentatur, II Cor. V. Ergo Christus, secundum quod homo, non est caput Angelorum. Obj. 2: Further, Christ is the head of such as belong to the Church, which is His Body, as is written (Eph 1:23). But the angels do not belong to the Church. For the Church is the congregation of the faithful: and in the angels there is no faith, for they do not walk by faith but by sight, otherwise they would be absent from the Lord, as the Apostle argues (2 Cor 5:6, 7). Therefore Christ as man is not head of the angels. Praeterea, Augustinus dicit, super Ioan., quod sicut verbum quod erat a principio apud patrem, vivificat animas, ita verbum caro factum vivificat corpora, quibus Angeli carent. Sed verbum caro factum est Christus secundum quod homo. Ergo Christus, secundum quod homo, non influit vitam Angelis. Et ita, secundum quod homo, non est caput Angelorum. Obj. 3: Further, Augustine says (Tract. xix; xxiii in Joan.), that as the Word which was in the beginning with the Father quickens souls, so the Word made flesh quickens bodies, which angels lack. But the Word made flesh is Christ as man. Therefore Christ as man does not give life to angels, and hence as man He is not the head of the angels. Sed contra est quod apostolus dicit, Coloss. II, qui est caput omnis principatus et potestatis. Et eadem ratio est de Angelis aliorum ordinum. Ergo Christus est caput Angelorum. On the contrary, The Apostle says (Col 2:10), Who is the head of all Principality and Power, and the same reason holds good with the other orders of angels. Therefore Christ is the Head of the angels. Respondeo dicendum quod, sicut dictum est, ubi est unum corpus, necesse est ponere unum caput. Unum autem corpus similitudinarie dicitur una multitudo ordinata in unum secundum distinctos actus sive officia. Manifestum est autem quod ad unum finem, qui est gloria divinae fruitionis, ordinantur et homines et Angeli. Unde corpus Ecclesiae mysticum non solum consistit ex hominibus, sed etiam ex Angelis. Totius autem huius multitudinis Christus est caput, quia propinquius se habet ad Deum, et perfectius participat dona ipsius, non solum quam homines, sed etiam quam Angeli; et de eius influentia non solum homines recipiunt, sed etiam Angeli. Dicitur enim Ephes. I, quod constituit eum, scilicet Christum Deus pater, ad dexteram suam in caelestibus, supra omnem principatum et potestatem et virtutem et dominationem, et omne nomen quod nominatur non solum in hoc saeculo, sed etiam in futuro, et omnia subiecit sub pedibus eius. Et ideo Christus non solum est caput hominum, sed etiam Angelorum. Unde Matth. IV legitur quod accesserunt Angeli et ministrabant ei. I answer that, As was said above (A. 1, ad 2), where there is one body we must allow that there is one head. Now a multitude ordained to one end, with distinct acts and duties, may be metaphorically called one body. But it is manifest that both men and angels are ordained to one end, which is the glory of the Divine fruition. Hence the mystical body of the Church consists not only of men but of angels. Now of all this multitude Christ is the Head, since He is nearer God, and shares His gifts more fully, not only than man, but even than angels; and of His influence not only men but even angels partake, since it is written (Eph 1:20–22): that God the Father set Him, namely Christ, on His right hand in the heavenly places, above all Principality and Power and Virtue and Dominion and every name that is named not only in this world, but also in that which is to come. And He hath subjected all things under His feet. Therefore Christ is not only the Head of men, but of angels. Hence we read (Matt 4:11) that angels came and ministered to Him. Ad primum ergo dicendum quod influentia Christi super omnes homines principaliter quidem est quantum ad animas, secundum quas homines conveniunt cum Angelis in natura generis, licet non in natura speciei. Et huius conformitatis ratione Christus potest dici caput Angelorum, licet deficiat conformitas quantum ad corpora. Reply Obj. 1: Christ’s influence over men is chiefly with regard to their souls; wherein men agree with angels in generic nature, though not in specific nature. By reason of this agreement Christ can be said to be the Head of the angels, although the agreement falls short as regards the body. Ad secundum dicendum quod Ecclesia secundum statum viae est congregatio fidelium, sed secundum statum patriae est congregatio comprehendentium. Christus autem non solum fuit viator, sed etiam comprehensor. Et ideo non solum fidelium, sed etiam comprehendentium est caput, utpote plenissime habens gratiam et gloriam. Reply Obj. 2: The Church, on earth, is the congregation of the faithful; but, in heaven, it is the congregation of comprehensors. Now Christ was not merely a wayfarer, but a comprehensor. And therefore He is the Head not merely of the faithful, but of comprehensors, as having grace and glory most fully. Ad tertium dicendum quod Augustinus ibi loquitur secundum quandam assimilationem causae ad effectum, prout scilicet res corporalis agit in corpora, et res spiritualis in res spirituales. Tamen humanitas Christi, ex virtute spiritualis naturae, scilicet divinae, potest aliquid causare non solum in spiritibus hominum, sed etiam in spiritibus Angelorum, propter maximam coniunctionem eius ad Deum, scilicet secundum unionem personalem. Reply Obj. 3: Augustine here uses the similitude of cause and effect, i.e., inasmuch as corporeal things act on bodies, and spiritual things on spiritual things. Nevertheless, the humanity of Christ, by virtue of the spiritual nature, i.e., the Divine, can cause something not only in the spirits of men, but also in the spirits of angels, on account of its most close conjunction with God, i.e., by personal union. Articulus 5 Article 5 Utrum sit eadem gratia qua Christus est caput ecclesiae, cum gratia singulari illius hominis Whether the grace of Christ, as head of the Church, is the same as his habitual grace, inasmuch as he is man? Ad quintum sic proceditur. Videtur quod non sit eadem gratia qua Christus est caput Ecclesiae, cum gratia singulari illius hominis. Dicit enim apostolus, Rom. V, si unius delicto multi mortui sunt, multo magis gratia Dei et donum in gratia unius hominis Iesu Christi in plures abundavit. Sed aliud est peccatum actuale ipsius Adae, et aliud peccatum originale, quod traduxit in posteros. Ergo alia est gratia personalis, quae est propria ipsius Christi, et alia est gratia eius inquantum est caput Ecclesiae, quae ab ipso ad alios derivatur. Objection 1: It would seem that the grace whereby Christ is Head of the Church and the individual grace of the Man are not the same. For the Apostle says (Rom 5:15): If by the offense of one many died, much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many. But the actual sin of Adam is distinct from original sin which he transmitted to his posterity. Hence the personal grace which is proper to Christ is distinct from His grace, inasmuch as He is the Head of the Church, which flows to others from Him. Praeterea, habitus distinguuntur secundum actus. Sed ad alium actum ordinatur in Christo gratia eius personalis, scilicet ad sanctificationem illius animae, et ad alium actum ordinatur gratia capitis, scilicet ad sanctificandum alios. Ergo alia est gratia personalis ipsius Christi, et alia est gratia eius inquantum est caput Ecclesiae. Obj. 2: Further, habits are distinguished by acts. But the personal grace of Christ is ordained to one act, viz. the sanctification of His soul; and the capital grace is ordained to another, viz. to sanctifying others. Therefore the personal grace of Christ is distinct from His grace as He is the Head of the Church. Praeterea, sicut supra dictum est, in Christo distinguitur triplex gratia, scilicet gratia unionis, gratia capitis, et gratia singularis illius hominis. Sed gratia singularis Christi est alia a gratia unionis. Ergo est etiam alia a gratia capitis. Obj. 3: Further, as was said above (Q. 6, A. 6), in Christ we distinguish a threefold grace, viz. the grace of union, capital grace, and the individual grace of the Man. Now the individual grace of Christ is distinct from the grace of union. Therefore it is also distinct from the capital grace. Sed contra est quod dicitur Ioan. I, de plenitudine eius omnes accepimus. Secundum hoc autem est caput nostrum, quod ab eo accipimus. Ergo secundum hoc quod habet plenitudinem gratiae, est caput nostrum. Plenitudinem autem gratiae habuit secundum quod perfecte fuit in illo gratia personalis, ut supra dictum est. Ergo secundum gratiam personalem est caput nostrum. Et ita non est alia gratia capitis, et alia gratia personalis. On the contrary, It is written (John 1:16): Of His fullness we all have received. Now He is our Head, inasmuch as we receive from Him. Therefore He is our Head, inasmuch as He has the fullness of grace. Now He had the fullness of grace, inasmuch as personal grace was in Him in its perfection, as was said above (Q. 7, A. 9). Hence His capital and personal grace are not distinct. Respondeo dicendum quod unumquodque agit inquantum est ens actu. Oportet autem quod sit idem actu quo aliquid est actu, et quo agit, et sic idem est calor quo ignis est calidus, et quo calefacit. Non tamen omnis actus quo aliquid est actu, sufficit ad hoc quod sit principium agendi in alia, cum enim agens sit praestantius patiente, ut Augustinus dicit, XII super Gen. ad Litt., et philosophus, in III de anima, oportet quod agens in alia habeat actum secundum eminentiam quandam. Dictum est autem supra quod in anima Christi recepta est gratia secundum maximam eminentiam. Et ideo ex eminentia gratiae quam accepit, competit sibi quod gratia illa ad alios derivetur. Quod pertinet ad rationem capitis. Et ideo eadem est secundum essentiam gratia personalis qua anima Christi est iustificata, et gratia eius secundum quam est caput Ecclesiae iustificans alios, differt tamen secundum rationem. I answer that, Since everything acts inasmuch as it is a being in act, it must be the same act whereby it is in act and whereby it acts, as it is the same heat whereby fire is hot and whereby it heats. Yet not every act whereby anything is in act suffices for its being the principle of acting upon others. For since the agent is nobler than the patient, as Augustine says (Gen ad lit. xii, 16) and the Philosopher (De Anima iii, 19), the agent must act on others by reason of a certain pre-eminence. Now it was said above (A. 1; Q. 7, A. 9) that grace was received by the soul of Christ in the highest way; and therefore from this pre-eminence of grace which He received, it is from Him that this grace is bestowed on others—and this belongs to the nature of head. Hence the personal grace, whereby the soul of Christ is justified, is essentially the same as His grace, as He is the Head of the Church, and justifies others; but there is a distinction of reason between them. Ad primum ergo dicendum quod peccatum originale in Adam, quod est peccatum naturae, derivatum est a peccato actuali ipsius, quod est peccatum personale, quia in eo persona corrupit naturam; qua corruptione mediante, peccatum primi hominis derivatur ad posteros, secundum quod natura corrupta corrumpit personam. Sed gratia non derivatur a Christo in nos mediante natura humana, sed per solam personalem actionem ipsius Christi. Unde non oportet in Christo distinguere duplicem gratiam, quarum una respondeat naturae, alia personae, sicut in Adam distinguitur peccatum naturae et personae. Reply Obj. 1: Original sin in Adam, which is a sin of the nature, is derived from his actual sin, which is a personal sin, because in him the person corrupted the nature; and by means of this corruption the sin of the first man is transmitted to posterity, inasmuch as the corrupt nature corrupts the person. Now grace is not vouchsafed us by means of human nature, but solely by the personal action of Christ Himself. Hence we must not distinguish a twofold grace in Christ, one corresponding to the nature, the other to the person as in Adam we distinguish the sin of the nature and of the person. Ad secundum dicendum quod diversi actus quorum unus est ratio et causa alterius, non diversificant habitum. Actus autem personalis gratiae, qui est sanctum facere formaliter habentem, est ratio iustificationis aliorum, quae pertinet ad gratiam capitis. Et inde est quod per huiusmodi differentiam non diversificatur essentia habitus. Reply Obj. 2: Different acts, one of which is the reason and the cause of the other, do not diversify a habit. Now the act of the personal grace which is formally to sanctify its subject, is the reason of the justification of others, which pertains to capital grace. Hence it is that the essence of the habit is not diversified by this difference. Ad tertium dicendum quod gratia personalis et gratia capitis ordinantur ad aliquem actum, gratia autem unionis non ordinatur ad actum, sed ad esse personale. Et ideo gratia personalis et gratia capitis conveniunt in essentia habitus, non autem gratia unionis. Quamvis gratia personalis possit quodammodo dici gratia unionis, prout facit congruitatem quandam ad unionem. Et secundum hoc, una per essentiam est gratia unionis et gratia capitis et gratia singularis personae, sed differens sola ratione. Reply Obj. 3: Personal and capital grace are ordained to an act; but the grace of union is not ordained to an act, but to the personal being. Hence the personal and the capital grace agree in the essence of the habit; but the grace of union does not, although the personal grace can be called in a manner the grace of union, inasmuch as it brings about a fitness for the union; and thus the grace of union, the capital, and the personal grace are one in essence, though there is a distinction of reason between them. Articulus 6 Article 6 Utrum esse caput ecclesiae sit proprium Christo Whether it is proper to Christ to be head of the Church? Ad sextum sic proceditur. Videtur quod esse caput Ecclesiae non sit proprium Christo. Dicitur enim I Reg. XV, cum esses parvulus in oculis tuis, caput in tribubus Israel factus es. Sed una est Ecclesia in novo et in veteri testamento. Ergo videtur quod, eadem ratione, alius homo praeter Christum potest esse caput Ecclesiae. Objection 1: It seems that it is not proper to Christ to be Head of the Church. For it is written (1 Kgs 15:17): When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel? Now there is but one Church in the New and the Old Testament. Therefore it seems that with equal reason any other man than Christ might be head of the Church. Praeterea, ex hoc Christus dicitur caput Ecclesiae quod gratiam influit Ecclesiae membris. Sed etiam ad alios pertinet gratiam aliis praebere, secundum illud Ephes. IV, omnis sermo malus ab ore vestro non procedat, sed si quis bonus est ad aedificationem fidei, ut det gratiam audientibus. Ergo videtur quod etiam alii quam Christo competat esse caput Ecclesiae. Obj. 2: Further, Christ is called Head of the Church from His bestowing grace on the Church’s members. But it belongs to others also to grant grace to others, according to Eph. 4:29: Let no evil speech proceed from your mouth; but that which is good to the edification of faith, that it may administer grace to the hearers. Therefore it seems to belong also to others than Christ to be head of the Church. Praeterea, Christus, ex eo quod praeest Ecclesiae, non solum dicitur caput, sed etiam pastor et fundamentum Ecclesiae. Sed non soli sibi Christus retinuit nomen pastoris, secundum illud I Pet. V, cum apparuerit princeps pastorum, percipietis immarcescibilem gloriae coronam. Nec etiam nomen fundamenti, secundum illud Apoc. XXI, murus civitatis habens fundamenta duodecim. Ergo videtur quod nec etiam nomen capitis sibi soli retinuerit. Obj. 3: Further, Christ by His ruling over the Church is not only called Head, but also Shepherd and Foundation. Now Christ did not retain for Himself alone the name of Shepherd, according to 1 Pet. 5:4, And when the prince of pastors shall appear, you shall receive a never-fading crown of glory; nor the name of Foundation, according to Apoc. 21:14: And the wall of the city had twelve foundations. Therefore it seems that He did not also retain the name of Head for Himself alone. Sed contra est quod dicitur Coloss. II, caput Ecclesiae est ex quo corpus, per nexus et coniunctiones subministratum et constructum, crescit in augmentum Dei. Sed hoc soli Christo convenit. Ergo solus Christus est caput Ecclesiae. On the contrary, It is written (Col 2:19): The head of the Church is that from which the whole body, by joints and bands being supplied with nourishment and compacted, groweth unto the increase of God. But this belongs only to Christ. Therefore Christ alone is Head of the Church. Respondeo dicendum quod caput in alia membra influit dupliciter. Uno modo, quodam intrinseco influxu, prout virtus motiva et sensitiva a capite derivatur ad cetera membra. Alio modo, secundum exteriorem quandam gubernationem, prout scilicet secundum visum et alios sensus, qui in capite radicantur, dirigitur homo in exterioribus actibus. Interior autem effluxus gratiae non est ab aliquo nisi a solo Christo, cuius humanitas, ex hoc quod est divinitati adiuncta, habet virtutem iustificandi. Sed influxus in membra Ecclesiae quantum ad exteriorem gubernationem, potest aliis convenire. Et secundum hoc, aliqui alii possunt dici capita Ecclesiae, secundum illud Amos VI, optimates capita populorum. Differenter tamen a Christo. Primo quidem, quantum ad hoc, quod Christus est caput omnium eorum qui ad Ecclesiam pertinent secundum omnem locum et tempus et statum, alii autem homines dicuntur capita secundum quaedam specialia loca, sicut episcopi suarum Ecclesiarum; vel etiam secundum determinatum tempus, sicut Papa est caput totius Ecclesiae, scilicet tempore sui pontificatus; et secundum determinatum statum, prout scilicet sunt in statu viatoris. Alio modo, secundum quod Christus est caput Ecclesiae propria virtute et auctoritate, alii vero dicuntur capita inquantum vicem gerunt Christi; secundum illud II Cor. II, nam et ego, quod donavi, si quid donavi, propter vos, in persona Christi; et II Cor. V, pro Christo legatione fungimur, tanquam Deo exhortante per nos. I answer that, The head influences the other members in two ways. First, by a certain intrinsic influence, inasmuch as motive and sensitive force flow from the head to the other members; second, by a certain exterior guidance, inasmuch as by sight and the senses, which are rooted in the head, man is guided in his exterior acts. Now the interior influx of grace is from no one save Christ, Whose manhood, through its union with the Godhead, has the power of justifying; but the influence over the members of the Church, as regards their exterior guidance, can belong to others; and in this way others may be called heads of the Church, according to Amos 6:1, Ye great men, heads of the people; differently, however, from Christ. First, inasmuch as Christ is the Head of all who pertain to the Church in every place and time and state; but all other men are called heads with reference to certain special places, as bishops of their Churches. Or with reference to a determined time as the Pope is the head of the whole Church, viz. during the time of his Pontificate, and with reference to a determined state, inasmuch as they are in the state of wayfarers. Second, because Christ is the Head of the Church by His own power and authority; while others are called heads, as taking Christ’s place, according to 2 Cor. 2:10, For what I have pardoned, if I have pardoned anything, for your sakes I have done it in the person of Christ, and 2 Cor. 5:20, For Christ therefore we are ambassadors, God, as it were, exhorting by us. Ad primum ergo dicendum quod verbum illud intelligitur secundum quod ratio capitis consideratur ex exteriori gubernatione, prout rex dicitur caput regni sui. Reply Obj. 1: The word head is employed in that passage in regard to exterior government; as a king is said to be the head of his kingdom. Ad secundum dicendum quod homo non dat gratiam interius influendo sed exterius persuadendo ad ea quae sunt gratiae. Reply Obj. 2: Man does not distribute grace by interior influx, but by exteriorly persuading to the effects of grace. Ad tertium dicendum quod, sicut dicit Augustinus, super Ioan., si praepositi Ecclesiae pastores sunt, quomodo unus pastor est, nisi quia sunt illi omnes unius membra pastoris? Et similiter alii possunt dici fundamenta et capita, inquantum sunt unius capitis et fundamenti membra. Et tamen, sicut Augustinus ibidem dicit, quod pastor est, dedit membris suis, ostium vero se nemo nostrum dicit; hoc sibi ipse proprium tenuit. Et hoc ideo quia in ostio importatur principalis auctoritas, inquantum ostium est per quod omnes ingrediuntur in domum, et ipse solus Christus est per quem accessum habemus in gratiam istam in qua stamus. Per alia vero nomina praedicta potest importari auctoritas non solum principalis, sed etiam secundaria. Reply Obj. 3: As Augustine says (Tract. xlvi in Joan.): If the rulers of the Church are Shepherds, how is there one Shepherd, except that all these are members of one Shepherd? So likewise others may be called foundations and heads, inasmuch as they are members of the one Head and Foundation. Nevertheless, as Augustine says (Tract. xlvii), He gave to His members to be shepherds; yet none of us calleth himself the Door. He kept this for Himself alone. And this because by door is implied the principal authority, inasmuch as it is by the door that all enter the house; and it is Christ alone by Whom also we have access . . . into this grace, wherein we stand (Rom 5:2); but by the other names above-mentioned there may be implied not merely the principal but also the secondary authority. Articulus 7 Article 7 Utrum diabolus sit caput malorum Whether the devil is the head of all the wicked? Ad septimum sic proceditur. Videtur quod Diabolus non sit caput malorum. Ad rationem enim capitis pertinet quod influat sensum et motum in membra, ut dicit quaedam Glossa, ad Ephes. I, super illud, ipsum dedit caput, et cetera. Sed Diabolus non habet virtutem influendi malitiam peccati, quod ex voluntate peccantis procedit. Ergo Diabolus non potest dici caput malorum. Objection 1: It would seem that the devil is not the head of the wicked. For it belongs to the head to diffuse sense and movement into the members, as a gloss says, on Eph. 1:22, And made Him head, etc. But the devil has no power of spreading the evil of sin, which proceeds from the will of the sinner. Therefore the devil cannot be called the head of the wicked.