6. Of the three categories of angels, according to the Church, one occupies itself exclusively with Heaven; to another is confided the government of the universe; the third takes charge of the Earth, and in its ranks are found the guardian-angels appointed to the protection of each human being. A portion, only, of the angels of this category took part in the revolt and was changed into demons. If God has granted permission to the latter to urge humanity on to their perdition by suggestions of all kinds and the facts of spirit-manifestation, why, since God is supremely just and good, should God have accorded to these tempters the immense power they possess and a freedom of action of which they make so pernicious a misuse, without also granting permission to the good angels to act as a counterpoise to the evil ones, by means of manifestations of the same kind, directed towards a good end? Admitting that God had given an equal amount of power to the good angels and to the bad ones – which, of itself, would constitute an enormous favor to the latter – human beings would, at least, have been free to choose between them; but, to give to the bad angels the monopoly of temptation, with the faculty of simulating goodness so perfectly as to deceive the most wary, in order the more surely to seduce those whom they seek to influence, would be to lay a snare for human weakness, inexperience, and trustfulness; in addition, it would be to betray humanity’s confidence in God. Reason refutes to admit, on the part of the Divine Being, such a partiality towards evil. Let us look into the facts of the case.
