---
title: "Summa Theologica, Second Half"
author: "Thomas Aquinas"
translator: "Fathers of the English Dominican Province"
languages: [en]
shelf: "Medieval"
section: 256 of 935
url: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/256/
cite: "Thomas Aquinas, tr. Fathers of the English Dominican Province, Summa Theologica, Second Half, section 256. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/256/"
---

# Summa Theologica, Second Half

*Thomas Aquinas, tr. Fathers of the English Dominican Province*

Courage and temperance, the states of life, then Christ, the sacraments and the last things.

## 256. III · Q. 8, Art. 7: Whether the devil is the head of all the wicked?

Source: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/256/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/256/#p-N

[¶0] Whether the devil is the head of all the wicked?

[¶1] 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.

[¶2] Objection 2: Further, by every sin a man is made evil. But not every sin is from the devil; and this is plain as regards the demons, who did not sin through the persuasion of another; so likewise not every sin of man proceeds from the devil, for it is said (De Eccles. Dogm. lxxxii): "Not all our wicked thoughts are always raised up by the suggestion of the devil; but sometimes they spring from the movement of our will." Therefore the devil is not the head of all the wicked.

[¶3] Objection 3: Further, one head is placed on one body. But the whole multitude of the wicked do not seem to have anything in which they are united, for evil is contrary to evil and springs from divers defects, as Dionysius says (Div. Nom. iv). Therefore the devil cannot be called the head of all the wicked.

[¶4] On the contrary, A gloss [*St. Gregory, Moral. xiv] on Job 18:17, "Let the memory of him perish from the earth," says: "This is said of every evil one, yet so as to be referred to the head," i.e. the devil.

[¶5] I answer that, As was said above (A 6), the head not only influences the members interiorly, but also governs them exteriorly, directing their actions to an end. Hence it may be said that anyone is the head of a multitude, either as regards both, i.e. by interior influence and exterior governance, and thus Christ is the Head of the Church, as was stated (A 6); or as regards exterior governance, and thus every prince or prelate is head of the multitude subject to him. And in this way the devil is head of all the wicked. For, as is written (Job 41:25): "He is king over all the children of pride." Now it belongs to a governor to lead those whom he governs to their end. But the end of the devil is the aversion of the rational creature from God; hence from the beginning he has endeavored to lead man from obeying the Divine precept. But aversion from God has the nature of an end, inasmuch as it is sought for under the appearance of liberty, according to Jer. 2:20: "Of old time thou hast broken my yoke, thou hast burst my bands, and thou saidst, 'I will not serve.'" Hence, inasmuch as some are brought to this end by sinning, they fall under the rule and government of the devil, and therefore he is called their head.

[¶6] Reply to Objection 1: Although the devil does not influence the rational mind interiorly, yet he beguiles it to evil by persuasion.

[¶7] Reply to Objection 2: A governor does not always suggest to his subjects to obey his will; but proposes to all the sign of his will, in consequence of which some are incited by inducement, and some of their own free-will, as is plain in the leader of an army, whose standard all the soldiers follow, though no one persuades them. Therefore in the same way, the first sin of the devil, who "sinneth from the beginning" (1 Jn. 3:8), is held out to all to be followed, and some imitate at his suggestion, and some of their own will without any suggestion. And hence the devil is the head of all the wicked, inasmuch as they imitate Him, according to Wis. 2:24,25: "By the envy of the devil, death came into the world. And they follow him that are of his side."

[¶8] Reply to Objection 3: All sins agree in aversion from God, although they differ by conversion to different changeable goods.

### III · Q. 8, Art. 8: Whether Anti-christ may be called the head of all the wicked?

[¶10] Whether Anti-christ may be called the head of all the wicked?

[¶11] Objection 1: It would seem that Antichrist is not the head of the wicked. For there are not several heads of one body. But the devil is the head of the multitude of the wicked. Therefore Anti-christ is not their head.

[¶12] Objection 2: Further, Anti-christ is a member of the devil. Now the head is distinguished from the members. Therefore Anti-christ is not the head of the wicked.

[¶13] Objection 3: Further, the head has an influence over the members. But Anti-christ has no influence over the wicked who have preceded him. Therefore Anti-christ is not the head of the wicked.

[¶14] On the contrary, A gloss [*St. Gregory, Moral. xv] on Job 21:29, "Ask any of them that go by the way," says: "Whilst he was speaking of the body of all the wicked, suddenly he turned his speech to Anti-christ the head of all evil-doers."

[¶15] I answer that, As was said above (A 1), in the head are found three things: order, perfection, and the power of influencing. But as regards the order of the body, Anti-christ is not said to be the head of the wicked as if his sin had preceded, as the sin of the devil preceded. So likewise he is not called the head of the wicked from the power of influencing, although he will pervert some in his day by exterior persuasion; nevertheless those who were before him were not beguiled into wickedness by him nor have imitated his wickedness. Hence he cannot be called the head of all the wicked in this way, but of some. Therefore it remains to be said that he is the head of all the wicked by reason of the perfection of his wickedness. Hence, on 2 Thess. 2:4, "Showing himself as if he were God," a gloss says: "As in Christ dwelt the fulness of the Godhead, so in Anti-christ the fulness of all wickedness." Not indeed as if his humanity were assumed by the devil into unity of person, as the humanity of Christ by the Son of God; but that the devil by suggestion infuses his wickedness more copiously into him than into all others. And in this way all the wicked who have gone before are signs of Anti-christ, according to 2 Thess. 2:7, "For the mystery of iniquity already worketh."

[¶16] Reply to Objection 1: The devil and Anti-christ are not two heads, but one; since Anti-christ is called the head, inasmuch as the wickedness of the devil is most fully impressed on him. Hence, on 2 Thess. 2:4, "Showing himself as if he were God," a gloss says: "The head of all the wicked, namely the devil, who is king over all the children of pride will be in him." Now he is said to be in him not by personal union, nor by indwelling, since "the Trinity alone dwells in the mind" (as is said De Eccles. Dogm. lxxxiii), but by the effect of wickedness.

[¶17] Reply to Objection 2: As the head of Christ is God, and yet He is the Head of the Church, as was said above (A 1, ad 2), so likewise Anti-christ is a member of the devil and yet is head of the wicked.

[¶18] Reply to Objection 3: Anti-christ is said to be the head of all the wicked not by a likeness of influence, but by a likeness of perfection. For in him the devil, as it were, brings his wickedness to a head, in the same way that anyone is said to bring his purpose to a head when he executes it.