Whether It Be Unlawful to Practice the Observances of the Magic Art?
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.
Obj. 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.
Obj. 3: Further, seemingly, as stated above (A. 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 (Deut. 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 Q. 92, A. 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"
[*Ibid.]. Wherefore the magic art is to be absolutely repudiated and
avoided by Christians, 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 Kings 3
and 2 Paralip. 1). Moreover, our Lord said to His disciples (Luke
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 First Part (Q. 109, A. 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 Obj. 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 Obj. 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 Obj. 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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