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Objection 1: It would seem that it is not unlawful to practice the
observances of the magic art. A thing is said to be unlawful in two
ways. First, by reason of the genus of the deed, as murder and
theft: secondly, through being directed to an evil end, as when a
person gives an alms for the sake of vainglory. Now the observances of
the magic art are not evil as to the genus of the deed, for they
consist in certain fasts and prayers to God; moreover, they are
directed to a good end, namely, the acquisition of science.
Therefore it is not unlawful to practice these observances.
Objection 2: Further, it is written (Dan. 1:17) that "to
the children" who abstained, "God gave knowledge, and understanding
in every book, and wisdom." Now the observances of the magic art
consist in certain fasts and abstinences. Therefore it seems that this
art achieves its results through God: and consequently it is not
unlawful to practice it.
Objection 3: Further, seemingly, as stated above (Article 1),
the reason why it is wrong to inquire of the demons concerning the
future is because they have no knowledge of it, this knowledge being
proper to God. Yet the demons know scientific truths: because
sciences are about things necessary and invariable, and such things are
subject to human knowledge, and much more to the knowledge of demons,
who are of keener intellect, as Augustine says [Gen. ad lit. ii,
17; De Divin. Daemon. 3,4]. Therefore it seems to be no
sin to practice the magic art, even though it achieve its result
through the demons.
On the contrary, It is written (Dt. 18:10,11):
"Neither let there be found among you . . . anyone . . . that
seeketh the truth from the dead": which search relies on the demons'
help. Now through the observances of the magic art, knowledge of the
truth is sought "by means of certain signs agreed upon by compact with
the demons" [Augustine, De Doctr. Christ. ii, 20; see above
Question 92, Article 2]. Therefore it is unlawful to practice
the notary art.
I answer that, The magic art is both unlawful and futile. It is
unlawful, because the means it employs for acquiring knowledge have not
in themselves the power to cause science, consisting as they do in
gazing certain shapes, and muttering certain strange words, and so
forth. Wherefore this art does not make use of these things as
causes, but as signs; not however as signs instituted by God, as are
the sacramental signs. It follows, therefore, that they are empty
signs, and consequently a kind of "agreement or covenant made with the
demons for the purpose of consultation and of compact by tokens"
[Augustine, De Doctr. Christ. ii, 20; see above Question
92, Article 2]. Wherefore the magic art is to be absolutely
repudiated and avoided by Christian, even as other arts of vain and
noxious superstition, as Augustine declares (De Doctr. Christ.
ii, 23). This art is also useless for the acquisition of science.
For since it is not intended by means of this art to acquire science in
a manner connatural to man, namely, by discovery and instruction, the
consequence is that this effect is expected either from God or from the
demons. Now it is certain that some have received wisdom and science
infused into them by God, as related of Solomon (3 Kgs. 3 and 2
Paralip 1). Moreover, our Lord said to His disciples (Lk.
21:15): "I will give you a mouth and wisdom, which all your
adversaries shall not be able to resist and gainsay." However, this
gift is not granted to all, or in connection with any particular
observance, but according to the will of the Holy Ghost, as stated
in 1 Cor. 12:8, "To one indeed by the Spirit is given the
word of wisdom, to another the word of knowledge, according to the
same Spirit," and afterwards it is said (1 Cor. 12:11):
"All these things one and the same Spirit worketh, dividing to
everyone according as He will." On the other hand it does not belong
to the demons to enlighten the intellect, as stated in the FP,
Question 109, Article 3. Now the acquisition of knowledge and
wisdom is effected by the enlightening of the intellect, wherefore
never did anyone acquire knowledge by means of the demons. Hence
Augustine says (De Civ. Dei x, 9): "Porphyry confesses that
the intellectual soul is in no way cleansed by theurgic inventions,"
i.e. the operations "of the demons, so as to be fitted to see its
God, and discern what is true," such as are all scientific
conclusions. The demons may, however, be able by speaking to men to
express in words certain teachings of the sciences, but this is not
what is sought by means of magic.
Reply to Objection 1: It is a good thing to acquire knowledge, but
it is not good to acquire it by undue means, and it is to this end that
the magic art tends.
Reply to Objection 2: The abstinence of these children was not in
accordance with a vain observance of the notary art, but according to
the authority of the divine law, for they refused to be defiled by the
meat of Gentiles. Hence as a reward for their obedience they received
knowledge from God, according to Ps. 118:100, "I have had
understanding above the ancients, because I have sought Thy
commandments."
Reply to Objection 3: To seek knowledge of the future from the
demons is a sin not only because they are ignorant of the future, but
also on account of the fellowship entered into with them, which also
applies to the case in point.
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