Summa Theologica

in detraction, but as principles of knowing. It is manifest, however, that a diversity of principles diversifies the species, even in demonstrative sciences.

ARTICLE IV. — WHETHER DIVINATION WHICH IS PERFORMED THROUGH THE INVOCATIONS OF DEMONS IS ILLICIT.

To the fourth point, one proceeds thus: 1. It seems that divination which is performed through the invocations of demons is not illicit. For Christ committed nothing illicit, according to that saying (I Peter ii, 22): Who did no sin. But the Lord asked the demon: What is thy name? who answered: Legion, for we are many, as is contained (Mark v, 9). Therefore, it seems that it is lawful to ask a demon about something hidden.

2. Furthermore, the souls of the saints do not favor those who inquire illicitly. But to Saul, inquiring about the outcome of a future war from a woman having a spirit of python, Samuel appeared and foretold the future outcome to him, as is read (I Kings xxviii). Therefore, divination which is performed through interrogation by demons is not illicit.

3. Furthermore, it seems to be lawful to seek the truth from someone who knows it, when it is useful to know it. But it is sometimes useful to know certain hidden things, which can be known through demons, as appears in the discovery of thefts. Therefore, divination which is performed through the invocation of demons is not illicit.

But contrary to this is what is said (Deuteronomy xviii, 10): Neither let there be found among you any one that consults soothsayers, or that consults spirits of python.

CONCLUSION. — Divination which is performed through the express invocation of demons is entirely illicit.

I answer that it must be said that every divination which is performed through the invocations of demons is illicit, for a double reason. The first of which is taken from the part of the principle of divination, which is to say, the pact expressly entered into with the demon through the very invocation of the demon, and this is entirely illicit: whence against some it is said (Isaiah xxviii, 15): You have said: We have entered into a league with death, and we have made a covenant with hell; and it would be even graver if sacrifice or reverence were exhibited to the invoked demon. — The second reason is taken from the part of the future event. For the demon, who intends the destruction of men, even if he sometimes tells the truth through such responses of his, intends to accustom men to believe him; and thus he intends to lead them into something which is harmful to human salvation. Whence Athanasius, explaining that which is contained (Luke iv): He rebuked him, saying: Hold thy peace, says: "Although the demon spoke truths, Christ nevertheless suppressed his speech, lest he promulgate his own iniquity together with the truth: so that He might also accustom us not to care about such things, even if he seems to speak the truth. For it is a crime that, when Divine Scripture is present to us, we should be instructed by the devil."

To the first point, therefore, it must be said that, as Bede says (on Luke viii), concerning that: What is thy name? "The Lord does not inquire as if ignorant; but so that, upon the confession of the plague which He was tolerating, the power of the Healer..."