|
Objection 1: It would seem that observances directed to the
alteration of bodies, as for the purpose of acquiring health, or the
like, are lawful. It is lawful to make use of the natural forces of
bodies in order to produce their proper effects. Now in the physical
order things have certain occult forces, the reason of which man is
unable to assign; for instance that the magnet attracts iron, and many
like instances, all of which Augustine enumerates (De Civ. Dei
xxi, 5,7). Therefore it would seem lawful to employ such like
forces for the alteration of bodies.
Objection 2: Further, artificial bodies are subject to the heavenly
bodies, just as natural bodies are. Now natural bodies acquire
certain occult forces resulting from their species through the influence
of the heavenly bodies. Therefore artificial bodies, e.g. images,
also acquire from the heavenly bodies a certain occult force for the
production of certain effects. Therefore it is not unlawful to make
use of them and of such like things.
Objection 3: Further, the demons too are able to alter bodies in
many ways, as Augustine states (De Trin. iii, 8,9). But
their power is from God. Therefore it is lawful to make use of their
power for the purpose of producing these alterations.
On the contrary, Augustine says (De Doctr. Christ. ii, 20)
that "to superstition belong the experiments of magic arts, amulets
and nostrums condemned by the medical faculty, consisting either of
incantations or of certain cyphers which they call characters, or of
any kind of thing worn or fastened on."
I answer that, In things done for the purpose of producing some
bodily effect we must consider whether they seem able to produce that
effect naturally: for if so it will not be unlawful to do so, since it
is lawful to employ natural causes in order to produce their proper
effects. But, if they seem unable to produce those effects
naturally, it follows that they are employed for the purpose of
producing those effects, not as causes but only as signs, so that they
come under the head of "compact by tokens entered into with the
demons" [Augustine, De Doctr. Christ.; see above Question
92, Article 2]. Wherefore Augustine says (De Civ. Dei
xxi, 6): "The demons are allured by means of creatures, which
were made, not by them, but by God. They are enticed by various
objects differing according to the various things in which they
delight, not as animals by meat, but as spirits by signs, such as are
to each one's liking, by means of various kinds of stones, herbs,
trees, animals, songs and rites."
Reply to Objection 1: There is nothing superstitious or unlawful in
employing natural things simply for the purpose of causing certain
effects such as they are thought to have the natural power of
producing. But if in addition there be employed certain characters,
words, or any other vain observances which clearly have no efficacy by
nature, it will be superstitious and unlawful.
Reply to Objection 2: The natural forces of natural bodies result
from their substantial forms which they acquire through the influence of
heavenly bodies; wherefore through this same influence they acquire
certain active forces. On the other hand the forms of artificial
bodies result from the conception of the craftsman; and since they are
nothing else but composition, order and shape, as stated in Phys.
i, 5, they cannot have a natural active force. Consequently, no
force accrues to them from the influence of heavenly bodies, in so far
as they are artificial, but only in respect of their natural matter.
Hence it is false, what Porphyry held, according to Augustine (De
Civ. Dei x, 11), that "by herbs, stones, animals, certain
particular sounds, words, shapes and devices, or again by certain
movements of the stars observed in the course of the heavens it is
possible for men to fashion on earth forces capable of carrying into
effect the various dispositions of the stars," as though the results
of the magic arts were to be ascribed to the power of the heavenly
bodies. In fact as Augustine adds (De Civ. Dei x, 11),
"all these things are to be ascribed to the demons, who delude the
souls that are subject to them."
Wherefore those images called astronomical also derive their efficacy
from the actions of the demons: a sign of this is that it is requisite
to inscribe certain characters on them which do not conduce to any
effect naturally, since shape is not a principle of natural action.
Yet astronomical images differ from necromantic images in this, that
the latter include certain explicit invocations and trickery, wherefore
they come under the head of explicit agreements made with the demons:
whereas in the other images there are tacit agreements by means of
tokens in certain shapes or characters.
Reply to Objection 3: It belongs to the domain of the divine
majesty, to Whom the demons are subject, that God should employ them
to whatever purpose He will. But man has not been entrusted with
power over the demons, to employ them to whatsoever purpose he will;
on the contrary, it is appointed that he should wage war against the
demons. Hence in no way is it lawful for man to make use of the
demons' help by compacts either tacit or express.
|
|